La práctica del diálogo filosófico propuesta por el programa Filosofía para Niños implica mantener ese diálogo desde la educación primaria, incluso antes. El díalogo filosófico, partiendo del modelo de los diálogos socráticos, exige el desarrollo de un pensamiento crítico, cogntivamente muy exigente, FpN, desde sus orígenes, insiste en que ese pensamiento debe ir unido a un pensamiento creativo y cuidadoso, entendido cuidadoso como pensamiento que tiene en cuenta la dimensión ética del dialogo riguroso. Por eso mismo, el programa destaca que (...) la educación es una tarea ética, es intrínsecamente moral. Eso se plasma en el esfuerzo por convertir el aula en una comunidad de investigación filosófica, con los compromisos éticos que toda comunidad de investigación exige. Pero la comunidad de investigación se aplica en un contexto en el que hay una relación asimétrica entre alumnado y profesorado, lo que exige especial atención de parte del profesorado en su manera de facilitar el diálogo. El uso de recursos fundamentales en el diálogo como el cuestionamiento y la ironía debe estar regido por esa exigencia de igualdad. La comunidad de investigación filosófica debe prefigurar desde el primer momento una genuina comunidad de diálogo entre iguales, regida por un pensamiento crítico, creativo y cuidadoso. (shrink)

The purpose of this article is to present an ongoing research project that aims to uncover meanings about the figure of the teacher in the community of philosophical inquiry. What is unique about this figure? What constitutes this figure? How is this figure configured and reconfigured in her own practice? and how is she configured and reconfigured in her own practice? The article begins by describing what characterizes, defines or constitutes the figure of the teacher as facilitator outlined in the (...) initial Philosophy for Children program. It also addresses some critical perspectives on the notion of facilitating and seeks to propose an alternative to the figure of the facilitator which, far from attempting to define a taxonomy of teaching philosophy with children or to establish a model of teacher, allows us to think of a figure of schoolmaster who is sensitive to encounters and who, through them, also finds other ways of being and doing. In this sense, a reflection is also proposed on what an educational encounter can mean and what is the place of schoolmasters in these encounters. Finally, some possible conditions of/for the encounter are proposed as starting points that allow us to promote and sustain the encounter, such conditions are: commonality, equality, listening and unpredictability. (shrink)

Este texto parte de inquietações em torno da prática filosófica com crianças e da escuta que ocorre em algumas comunidades de investigação filosófica (Sharp, 1987; Mendonça & Carvalho, 2018) em contexto escolar. Pensamos nas certezas com que nos movemos nestes espaços e como momentos imprevisíveis podem interromper esses caminhos (aparentemente) seguros, possibilitando novas formas de educar. Esses “momentos críticos” (Haynes & Murris, 2012) surgem a partir da escuta das vozes de crianças e transformam a forma como o educador-investigador-facilitador se conduz (...) na escola e nas reflexões que faz a partir dessas práticas. Desta forma, a pergunta da Inês abre a presente escrita. Partiremos também de diálogos com alguns autores, como seja Jean-Luc Nancy, que nos traz importantes ideias acerca da escuta, e Michael Apple, que nos remete que as escolas podem atuar como mantenedoras de uma situação hegemônica por meio da transmissão de valores e tendências culturais econômicas ao contexto escolar. Seguimos pela importância e reflexão crítica sobre a escuta das vozes das crianças, até nos perguntarmos se a escola escuta e quais vozes são consideradas nessa escuta Além disso, em diálogo com hooks, Freire, Haynes, Murris e Carvalho, propomos pensar a escola também como um espaço político e, sendo assim, como os exercícios e vivências da escuta ali experienciados podem constituir práticas democráticas. Compartilhamos como exemplo duas vivências que buscam escutar as vozes das crianças na sala de aula (uma em um jardim de infância e outra em um projeto escolar). A partir dessas vivências, perpassamos juntamente com Walter Kohan pelos enlaces marginais entre escuta, escola e filosofia. Terminamos referindo que o percurso desta escrita nos conduziu a considerar que a escuta, quando pensada criticamente, pode contribuir para comunidades de investigação filosófica cada vez mais atentas e cuidadosas com a dimensão política das contribuições e falas das crianças. palavras-chave: filosofia para/com crianças, escuta, comunidade de investigação filosófica, escola, educação summary This text is based on concerns about the philosophical practice with children and the listening that occurs in some community of philosophical inquiry (Sharp, 1987; Mendonça & Carvalho, 2018) in a school context. We think about the certainties with which we move in these spaces and how unpredictable moments can interrupt these (apparently) safe paths, enabling new ways of educating. These “critical moments” (Haynes & Murris, 2012) arise from listening to the voices of children and transform the way in which the educator-researcher-facilitator conducts himself at school and in the reflections he makes based on these practices. In this way, Inês's question opens the present writing. We will also start with dialogues with some authors, such as Jean-Luc Nancy, who brings us important ideas about listening, and Michael Apple, who reminds us that schools can act as maintainers of a hegemonic situation through the transmission of values and trends cultural economics to the school context. We continue with the importance and critical reflection on listening to children's voices, until we ask ourselves if the school listens and which voices are considered in this listening. a political space and, therefore, how the exercises and experiences of listening experienced there can constitute democratic practices. We share, as an example, two experiences that seek to listen to the voices of children in the classroom (one in a kindergarten and the other in a school project). Based on these experiences, together with Walter Kohan, we explore the marginal links between listening, school and philosophy. We end by referring that the course of this writing led us to consider that listening, when thought critically, can contribute to philosophical research communities that are increasingly attentive and careful with the political dimension of children's contributions and speeches. keywords: philosophy for/with children, listening, community of philosophical inquiry, school, education resumen Este texto se basa en preocupaciones sobre la práctica filosófica con niños y la escucha que ocurre en algunas comunidades de investigación filosófica (Sharp, 1987; Mendonça & Carvalho, 2018) en un contexto escolar. Pensamos en las certezas con las que nos movemos en estos espacios y cómo momentos impredecibles pueden interrumpir estos caminos (aparentemente) seguros, posibilitando nuevas formas de educar. Estos “momentos críticos” (Haynes & Murris, 2012) surgen de la escucha de las voces de los niños y niñas y transforman la forma en que el educador-investigador-facilitador se conduce en la escuela y en las reflexiones que realiza a partir de estas prácticas. De esta forma, la pregunta de Inês abre el presente escrito. También comenzaremos con diálogos con algunos autores, como Jean-Luc Nancy, quien nos trae ideas importantes sobre la escucha, y Michael Apple, quien nos recuerda que las escuelas pueden actuar como mantenedoras de una situación hegemónica a través de la transmisión de valores y tendencias de la economía cultural al contexto escolar. Continuamos con la importancia y la reflexión crítica sobre la escucha de las voces de los niños, hasta preguntarnos si la escuela escucha y qué voces son consideradas en esa escucha de un espacio político y, por tanto, cómo los ejercicios y experiencias de escucha que allí se viven pueden constituirse democráticos. practicas Como ejemplo, compartimos dos experiencias que buscan escuchar las voces de los niños en el aula (una en un jardín de infantes y la otra en un proyecto escolar). A partir de estas experiencias exploramos, junto a Walter Kohan, los vínculos marginales entre escucha, escuela y filosofía. Finalizamos refiriendo que el transcurso de este escrito nos llevó a considerar que la escucha, cuando se piensa críticamente, puede contribuir a comunidades de investigación filosófica cada vez más atentas y cuidadosas con la dimensión política de los aportes y discursos infantiles. palabras clave: filosofía para/con niños, escucha, comunidad de indagación filosófica, escuela, educación [1] Email: [email protected]. Mestre em Filosofia para Crianças, pela universidade dos Açores (2022); Educador de Infância na rede pública em Portugal; investigador do NICA-UAc: Núcleo Interdisciplinar da Criança e do Adolescente. https://orcid.org/0000-0003-3610-6416 [2] Email: [email protected]. Mestra em Filosofia para Crianças - Universidade dos Açores / Portugal. (2022) Atualmente é professora efetiva - Secretaria de Educação do DF/Brasil. Membro do NICA: Núcleo Interdisciplinar da Criança e do Adolescente, da Universidade dos Açores e investigadora do projeto escuto.te: vozes das infâncias entre a filosofia e a política, da responsabilidade do NICA: Núcleo Interdisciplinar da Criança e do Adolescente, da Universidade dos Açore, financiado pelo Governo dos Açores. https://orcid.org/0000-0002-2795-5793 [3] Email: [email protected] Mestranda em Filosofia para Crianças da Universidade dos Açores / Portugal. Membro do NICA: Núcleo Interdisciplinar da Criança e do Adolescente, da Universidade dos Açores e investigadora do projeto escuto.te: vozes das infâncias entre a filosofia e a política, da responsabilidade do NICA, financiado pelo Governo dos Açores.orcid.https://org/0000-0002-9098-7157. (shrink)

En los escenarios universitarios cada vez resulta menos extraño toparse con investigaciones que indagan por la escritura filosófica proveniente de centros no hegemónicos de producción de conocimiento. Nosotros, que hemos tenido la oportunidad de acercarnos al pasado del ejercicio de la filosofía en el actual territorio colombiano, quisimos hacer una convocatoria pública de escritos dedicados a identificar temas, preguntas y formas en que la variopinta comunidad de la filosofía local está escribiendo su propia historia.

This paper seeks to reconstruct the role of schooling in a moment of accelerated social, political, economic, geo-political, climatic, indeed planetary crisis. It identifies the school as a potentially prefigurative institution, an evolutionary social frontier, capable of nurturing the democratic social character, a form of sensibility apart from which authentic political democracy is not possible. As theorized by Herbert Marcuse and Richard Hart and Antonio Negri, the “new sensibility” or “multitude” is characterized by greater psychological freedom, individuality, social creativity and (...) self-rule, comprising a “whole of singularities” that “acts in common”. It suggests a human subject with a vital, biological drive for liberation, with a consciousness capable of breaking through the material as well as ideological veil of a society based on hierarchy and domination, and is associated politically with democracy and social-anarchism, or what Murray Bookchin called “communalism”. This paper identifies three main characteristics of an institution informed by this form of modal subjectivity, all of them based on student-teacher dialogue: an emergent, project-based curriculum, whole-school direct democratic governance on all levels of the community, and the regular practice of communal philosophical inquiry, through which we problematize the concepts we live by, in the interest of their ongoing reconstruction. (shrink)

En la primera parte de este artículo se quiere exponer la posición de Ludwig Wittgenstein en las Investigaciones filosóficas donde ya se percibe un importante giro respecto a la concepción semántica del Tractatus. El Wittgenstein tardío asume el lenguaje y su significado no como el resultado aislado de una conciencia monológica sino el producto una praxis social mediada por reglas. Sin embargo, al pensador austríaco le falta aun el espacio para el encuentro con la otredad que se muestra en la (...) posibilidad de la traducción de las reglas de otros juegos de lenguaje al propio, ya sean entre comunidades distintas o dentro de una misma cultura en épocas diferentes. En la segunda parte se muestra como en la hermenéutica filosófica de Hans-Georg Gadamer se abre el lugar para la comprensión en inclusión de estos otros juegos gracias al despliegue de los modos que le son propios como son la asunción del círculo hermenéutico, la dialéctica de la pregunta y respuesta, la fusión de horizontes y el juego. En especial, se hace referencia a cómo la otredad que se presenta como tradición histórica produce en el sujeto que comprende y de la tradición interpretada, un mayor enriquecimiento. Esto es el centro de la comprensión hermenéutica y sucede cuando el sujeto incorpora en su horizonte las perspectivas y puntos de vista de otros horizontes gracias al vaivén inacabado y abierto de la comprensión.The first part of this paper presents the position of Ludwig Wittgenstein in the Philosophical Investigations where it can see a significant turn respect to the semantic conception of the Tractatus. The later Wittgenstein takes language and its meaning not as an isolated result of a monological consciousness but the product of a social practice mediated by rules. However, the Austrian philosopher lacks even the space for the encounter with otherness that is displayed on the possibility of translation of the rules of other language games to the own, whether between different communities or within the same culture in different times. In the second part is shown as in the philosophical hermeneutics of Hans-Georg Gadamer is open the space for the understanding of these other games through the deployment of the modes of its own such as the assumption of the hermeneutic circle, the dialectic of question and answer, the fusion of horizons and the play. In particular, it refers to how otherness, presented as historical tradition produce in the subject that comprehend and in the tradition interpreted greater enrichment. That is the center of the hermeneutic comprehension and happens when subject includes on his horizon the perspectives and views of other horizons thanks to unfinished and open sway of understanding. (shrink)

Este artículo ofrece un análisis y un comentario general de los dieciséis estudios que componen el libro compilado por Enrique Hülsz Piccone, Nuevos ensayos sobre Heráclito, el último compendio de investigaciones sobre la filosofía del Oscuro de Efe so, donde se reúnen las actas del Segundo Symposium Heracliteum celebrado en junio de 2006 en la Facultad de Filosofía y Letras de la UNAM, ocasión en la que algunos de los especialistas más reconocidos de la comunidad internacional se reunieron para (...) presentar sus trabajos sobre Heráclito. This article aims to analyze and discuss the sixteen studies that compose the book edited by Enrique Hülsz Piccone, Nuevos ensayos sobre Heráclito, which is the latest compendium of studies on the philosophy of the Obscure of Ephesus. This volume gathers the proceedings of the Second Symposium Heracliteum held in June 2006 at the Facultad de Filosofía y Letras, UNAM, where some of the most renowned specialists of the international community came together to present their work on Heraclitus. (shrink)

This article considers two of the methodological steps in a Community of Philosophical Enquiry: developing the questions and voting on the questions. Both of these practices are enacted by the 8-9 year old children who are the participants in a philosophical enquiry, which I facilitated at a government primary school in South Africa. Matthews (1994) reminds us that children as philosophical thinkers/doers have been left out of the dominant narratives about children and childhood. A question that guides this research is (...) where is the place for philosophical questions (developed by children) and the kind of philosophical thinking/drawing/creating/being for child (and adults) in schools? How do we make space for such questioning–so that the richness of these pedagogical encounters can really matter and make a difference to the teaching and learning taking place? Gandorfer in an interview with Barad (2021), suggests that critical thought “is to encounter what is unrecognizable and imperceptible, yet sensible and constructive of sense without separating it from the physical world” (p. 20). I would agree and apply this to the critical thoughts of child. This thinking is not located in the child, in their mind and does not emerge only through the thoughts, child verbalises. A critical posthumanism theory/practice analysis ensures that as researcher, I do not stand outside of the research peering in at a distance. Similarly the children, the questions, the voting and the enquiries are not separate from the world, they are all already entangled with the world. When the children are voting on the questions, this performs as a pedagogy of interruption (Michaud, 2020). As the facilitator, I do not know which question will receive the largest number of votes for the philosophical enquiry. This makes possible an emergent curriculum in its be(com)ing. Toby Rollo’s (2016) formulations about child as political agent and not just moral agent and the implications for more democratic and just schooling are theorised in this paper through the act of the children voting on the questions. I argue that children are not just excluded from participating in decisions about what and even how they are learning at school but from most pedagogical practices in classrooms and schools. I show how the children creating the questions and voting on the questions can be democratic practices with political and moral implications in a community of philosophical enquiry. (shrink)

In this paper, I critically explore Ann Sharp’s conception of personhood as it figures in the theory and practice of the community of philosophical inquiry (CPI). Through surveying Sharp’s rich and varied philosophical output, it will be shown how Sharp’s conception of personhood as a trilateral relationship (between self, other(s), and community) maps onto “the Three C’s” of critical, creative, and caring thinking that make up the practice of Philosophy for Children. After thus presenting Sharp’s conception of personhood, the paper (...) brings into view an aspect of said conception which could benefit from further development. This potential shortfall in Sharp’s thought is identified as “the problem of closure”. In highlighting the problem of closure, I will indicate how Sharp marshals the concept of faith in her conception of CPI as a spiritual community, a relationship that is coincident with personhood itself, as it stands for the bond that ties together the individual (self and other(s)) and the collective (community) dimensions of CPI. I argue that faith serves, among other things, as an agent of closure between the individual and the collective in Sharp’s thought. In considering the function of faith in CPI, I will suggest an avenue of possible resolution to the problem of closure in Leonard Nelson’s conception of “the Socratic spirit” as the embodiment of “reason’s self-confidence”. Finally, the paper looks ahead to David Kennedy’s writings on the intentionality structure that governs the relationship between the individual and the collective in CPI as a resource that promises to offer a more rigorous and systematic treatment of the problem of closure. (shrink)

The paper begins with the concept of voice and questions its different meanings, especially in educational settings, to propose a philosophical framing of people-of-young-age’s material voices. It then proposes to understand those voices as disruptive differences or opportunities to (re)think about our roles as educators and, most of all, to return to the question of what a philosophical approach to childhood might disrupt. In doing so, it outlines some ideas about “voice” as sound and materiality (Cavarero, 2005) and also about (...) “listening” as a permanent attention to what might emerge (Nancy, 2002; Davies, 2014), to then extend particular meanings of these concepts to the practice of thinking philosophically with people of different ages in the community of philosophical inquiry educational setting (Kennedy & Kennedy, 2012). It also builds on the concept of “event” by Gilles Deleuze (Deleuze, 2013), as a potential immanent within a confluence of forces, to then ask how we can foster a philosophical way of living (in) education that takes people-of-young-age’s material voices as something we cannot afford to lose. Finally, the paper proposes to frame the community of philosophical inquiry as a philosophical community of voices, in the sense of an opportunity to experience the materiality of all the voices as something that matters in the shared thought of its participants. (shrink)

The paper arises from a shared event that turned into an experience: the finding of a childlike piece of paper on our way to a conference about philosophy in schools and how it affects our educational ideas and research practices on listening to children. Triggered by the question of what it means to listen, we are led to the exercise of self-questioning inspired by some of the authors that have already written about the topic, specifically in the context of the (...) community of philosophical enquiry. The thinking unfolds with the telling of the story about the found piece of paper, crossing different layers of questioning and trying to keep the enquiry open for the readers: what is it that we do not know about listening to children? And to what extent might that, which we do not know, be the cause of biased and adultist practices? Is it necessary to return to what philosophy is and where one can find it inside the school environment? Is it already there when the adults arrive? Are we not listening to it? Or are there specific places for philosophical conversations, such as the classroom? Is philosophy also invited to the margins of those spaces? Who decides what counts as philosophical? It is not about answering questions and giving closure to our concerns as educators and researchers, but rather sharing with the readers how even in the least suspected place - an academic event about bringing philosophy to school - one might still not be listening to children. In returning to this self-questioning movement, we want to echo some of the troubling in the thinking and practices of listening in the so-called movement of Philosophy for/with Children: this for/with phenomenon, its politics and relations; some of the assumptions that might be present in the dilemmas in practice for educators and researchers; but also its aesthetics resonances, the sheer beauty of troubling, the (out of) tune of self-questioning, the questions it raises for us as researchers and the space of doubting and uncertainty it offers, like a hesitation or a breathing space. And perhaps, we wonder, it is in-between spaces, in its cracks and transitions, that important things can find their way into our thinking and conversations about childhood. Just like a piece of paper in a hotel room. (shrink)

Se reflexiona aquí sobre las estrategias básicas de una investigación filosófica en base a la estructura de la subjetividad y de la comprensión: su originariedad, su finitud y la intersubjetividad. Por ello el estudioso ha departir de su propio interés, delimitar el tema según sus capacidades, pensar por sí mismo y dialogar. En esto ha de tener en cuenta la originariedad y temporalidad característica del diálogo filosófico, la tarea interpretativa de los textos, las deficiencias de todo lenguaje y la (...) situación personal. Por último se hacen algunas observaciones sobre la redacción. (shrink)

This article presents the emergent findings of research conducted in Iran. It’s main objective was to investigate whether adolescents' thinking could turn polyphonic in CPI and what processes, thinking would go through to achieve this objective. Seventeen adolescents, ten girls, and seven boys participated in fourteen sessions with three iranian and three foreign novels as the materials of inquiry. The sessions were videotaped and analyzed by the researchers. The findings discovered out of pre-determined objectives revealed that CPI was effective in (...) developing adolescents' polyphonic thinking, and polyphonic thinking processes at work were also revealed. At the same time, some unexpected data emerged which gave rise to some emergent findings, among which was that meaning-making is not limited to what happens “inside” the CPI, but some events before, after, and during the sessions are decisive in meaning-making within this communal circle and formation of CPI. We named them ‘paratexts’ of CPI that included WhatsApp chats, religious, educational, scientific, and gender discourses, the extension of issues discussed at CPI to school and home, adolescent dialogues before and after the sessions, and their reading of philosophical ideas and literary commentaries on the materials of inquiry. Gérard Genette, giving currency to the term ‘paratext’, conceives of it as an undefined zone between the inside and the outside of a printed work that forms the complex mediation between book, author, publisher, and reader. It is a border zone in which text and off-text enter dialogue the paratexts associated with CPI directed us to reconfigure the practice in reconsideration of the facilitator’s roles and positions. On this account, the facilitator is someone who needs to be able to actively listen both to the voices of the group members and the voices of existing paratexts, and to manoeuvre between multiple roles and positions as the situation demands. (shrink)

En este trabajo me pregunto por la naturaleza de la investigación filosófica.Para este propósito contrasto dos perspectivas diferentes: una analítica, laotra histórica. Identifico una tensión entre estas perspectivas. Sin embargo,intento mostrar una vía de reconciliación entre ambas. Para clarificarel panorama, distingo dos propiedades de la investigación analítica:universalidad y necesidad conceptual, respectivamente. Además, contrasto lavisión de Bernard Williams y la de Richard Rorty alrededor de la naturalezade la investigación filosófica. Sostengo que el esquema de Rorty no incluyecosas (...) relevantes de la filosofía y propongo un esquema conceptual quepermita rescatar cuestiones como la universabilidad y la variabilidad delos conceptos, su inmutabilidad y cambio, etc. (shrink)

This text was written after hearing a childlike question about voice, a question asked by Lara, a girl at a “basic” school in a rural area of the Azores islands that resulted in a diferent way of understanding the motives and intentions that are implicit in the way we practice community of philosphical inquiry with children and adults. This question also unveiled important aspects of the way we construct ourselves as adults who believe in the importance of teaching philosophy in (...) elementary school. This text describes an attempt to follow the trail of inquiry triggered by Lara’s question, and documents three moments or possibilities of re-questioning. These moments – which are not understood as forming an orderly sequence, but rather represent inroads into the initial question – emerge as possibilities marked by the rhythm of inquiry that followed. Those questions were: What do we hear when we talk about voice? What do we say when we talk about listening? And what do we think about when we share voices and listen actively? The text invites us to focus on voice as a concept aligned with a certain paradigmatic model of thinking commonly referred to as “philosophy,”and also invites us to consider the concept of listening as a construct that returns us to the origins of western philosophy. Finally, the text invites us to consider different ways of understanding voice and listening as based on the idea of thinking as an in-between space of sharing, focusing specifically on activities centering philosophical dialogue with children. (shrink)

La Enciclopedia IberoAmericana de Filosofía es un proyecto de investigación y edición coordinado por el Instituto de Filosofía del Consejo Superior de Investigaciones Científicas (Madrid), el Instituto de Investigaciones Filosóficas de la Universidad Nacional Autónoma (México) y el Centro de Investigaciones Filosóficas (Buenos Aires), en el que han colaborado más de 500 especialistas de todos los países pertenecientes a la comunidad filosófica hispanoparlante. El proyecto consta de 35 volúmenes, cada uno de los cuales gira en torno a un (...) tema monográfico, tratado de modo diversificado e interdisciplinar. (shrink)

The intersubjective paradigm advocated by Habermas laid the foundation for a new way of reaching rationally predicated consensus. His work indicates that what keeps people in an attitude of communicative action is rational basis and motivation. Upon analysing the intersubjective dimension of the practice of the community of philosophical inquiry, we realized that it possible to observe the transition from a subject-centred autonomy of treason, to the practice of a communicative rationality. The inevitable assumptions of communication ground and sustain communities (...) and allow for an environment of trust and care that enables community members to think freely and let themselves be driven by the power of “we”, “nos-otros”. It is not only in the context of communities of philosophical inquiry that the potential of Habermas’ intersubjective paradigm can be observed, but also in the discussion among specialists. To an extent, this is what we found when we studied the various approaches of Ann Sharp, David Kennedy, and Giuseppe Ferraro to the concept of the community of philosophical inquiry. The dialogue between these philosophers and the concept of the community of philosophical inquiry, their arguments, and the ways of achieving philosophical dialogue in community offer rich evidence of the productiveness of communicative rationality. We are aware that Ann Sharp’s concept of community of philosophical inquiry is different from David Kennedy’s, and that both are distinct from Giuseppe Ferraro’s circle of thinking. Nevertheless, we place these different approaches into dialogue, due largely to what is permitted by the movement of communicative rationality itself. These possibilities for dialogue are also grounded in the assumption of an intersubjective relationship between concepts, experiences and thoughts about concepts and experiences. By understanding the community of philosophical inquiry as a space of intersubjectivity, opening the philosophical community to other non-discursive dimensions of communication, and analysing the circle of thinking that fills space with time and turns it into a place, we reveal that the community of philosophical inquiry is an open and fruitful concept and experience: a concept in motion. (shrink)

O texto parte da própria experiência da autora no Projeto Filosofia na Escola da Universidade de Brasília e visa apresentar uma possibilidade de leitura das dinâmicas que acontecem na comunidade de investigação do fazer filosofia com crianças, desde uma compreensão sócio-histórica da subjetividade. O elo escolhido são os conceitos de subjetividade pessoal, subjetividade social e sentido subjetivo.

RESUMENEl artículo trata de la investigación académica en el campo de la filosofía y de las ciencias humanas. Explica el modo de proceder del sujeto que inicia un trabajo de investigación, la importancia de la elección del tema, y las maneras de encontrar un tema cuando se produce un bloqueo en la actividad intelectual. Se abordan también los requisitos objetivos y subjetivos de un correcto tema de investigación. Se concluye con una mención de los pasos que ha (...) de realizar el investigador para completar su trayectoria investigadora.PALABRAS CLAVE INVESTIGACIÓN CIENTÍFICA, INVESTIGACIÓN ACADÉMICA, METODOLOGÍA FILOSÓFICA, TAREA INVESTIGADORA, TEMA, TESIS DOCTORAL, TRABAJO CIENTÍFICOABSTRACTThe subject of this article is the academia research in the field of philosophy and human sciences. It explains how to proceed for a person who is starting a research, the importance of the selection of the subject, and the ways for finding a new subject when intellectual blocking comes. The objective an subjective requirements for a correct research subject are studied. The final part deals with a mention of the steps that a researcher must follow to conclude the research path.KEYWORDSSCIENTIFIC RESEARCH, ACADEMIC RESEARCH, PHILOSOPHICAL METHODOLOGY, RESEARCH TASK, SUBJECT, PHD THESIS, SCIENTIFIC PAPER. (shrink)

RESUMEN La crisis de legitimidad de las democracias representativas y del proyecto de globalización económica ha colocado en el centro del debate público la capacidad de ciertos grupos intelectuales, tradicionales o emergentes, para intervenir en la esfera pública y normalizar o alterar el horizonte establecido de posibilidades politicas y económicas. La popularización de conceptos como "posverdad" guarda relación con una transformación del papel que se había atribuido históricamente a los expertos e intelectuales en los sistemas democráticos y la aparición de (...) nuevas figuras capaces de movilizar la sensibilidad colectiva. En este contexto se está produciendo una intensificación de la recepción de la obra de Antonio Gramsci como fuente de utilidades analíticas. Este artículo propone, precisamente, una revisión de la noción de "intelectual orgánico" como una herramienta esclarecedora para las tareas contemporáneas de la filosofía política. ABSTRACT The crisis of legitimacy of representative democracies and the economic globalization project has placed the power of certain intellectual groups, traditional or emerging, to intervene in the public sphere and legitimize or transform the current political and economic paradigm at the center of public debate. The popularization of concepts such as "post-truth" is related to a transformation of the role that had been historically attributed to experts and intellectuals in democratic systems and the appearance of new figures capable of mobilizing collective sensitivity. In this context, an intensification of the reception of the work of Antonio Gramsci is taking place, as a source of analytical utilities. This article proposes a revision of the notion of "organic intellectual" as an illuminating tool for the contemporary tasks of political philosophy. (shrink)

Al lector se le ofrece en esta antología de trabajos un dialogo interdisciplinar bajo la rubrica de una filosofía de la medicina. La elaboración de esta obra ha sido posible gracias a las aportaciones tan versátiles que el Seminario de Epistemología de las Ciencias de la Salud (SECS) acogió en su programa transversal: donde se trataba de articular aquello que hemos venido llamando una filosofía de la medicina en concreto y una filosofía de las ciencias de la salud en general. (...) Con el propósito de emplazar la filosofía de la medicina dentro del conjunto de campos que puedan adscribirse a las ciencias de la salud, esta antología se divide en cuatro bloques en los que se figura: el horizonte temático de la filosofía de la medicina, un análisis exhaustivo sobre el abordamiento metodológico en las ciencias de la salud, el estado de la cuestión sobre los debates concurridos en torno a la definición de la enfermedad y el estudio pormenorizado de los presupuestos del modelo biomédico. En este primer bloque: Filosofía de la medicina: estado del arte, la tarea de responder una serie de preguntas que permita delimitar el mapa de este campo de investigación con respecto a otros. ¿Qué hace a la filosofía de la medicina un campo autónomo de investigación? ¿Cuál es el conjunto de problemas que aborda la filosofía de la medicina? ¿Qué subcampos conforman, en la actualidad, a esta disciplina? El segundo bloque que compone esta antología, se da comienzo al estudio de la epistemología y metodología de la ciencias de la salud. Atocha Aliseda, Rodrigo Itzamna Fuentes y Fernanda Samaniego realizarán en sus trabajos una tarea tentativa, pero metodológicamente sugerente, de destacar actividades cognitivas específicas para la resolución de problemas en terreno clínico. Sobre la caracterización de enfermedad: disfunción biológica y sobrediagnóstico es el título de nuestro tercer bloque; donde Mariana Salcedo y Adriana Murguía analizan los diferentes debates surgidos sobre la concepción -tan escurridiza- de enfermedad. El cuarto y último bloque se divide entre los trabajos de Marcia Villanueva, David Fajardo-Chica y David Servín Hernández, en los que se realizará una reflexión de la deshumanización en la práctica de la medicina, el sufrimiento al final de la vida y la práctica clínica en el modelo biomédico actual. (shrink)

Se aborda en particular su relectura de Aristóteles y Tomás de Aquino, junto con su análisis de algunas discusiones relevantes en las ciencias sociales. Según MacIntyre, el abandono del aristotelismo y su esquema teleológico de la investigación filosófica y de la razón práctica ha generado confusión e incoherencia en las articulaciones conceptuales de la filosofía moral moderna y contemporánea. En opinión de este autor, en el concepto de tradición el presente es considerado una reapropiación del pasado, lo que brinda (...) coherencia a las argumentaciones. A los fines de este trabajo se opta por una aproximación a medio camino entre una metodología analítica y una historia conceptual basada en el reconocimiento de distintas discusiones de las cuales se nutren los conceptos macinteryanos. Finalmente, se valoran las contribuciones de MacIntyre a la vez que se indican algunas limitaciones de su tesis. (shrink)

La comprensión y el análisis del problema de la intersubjetividad y la experiencia del otro ha sido un ámbito controvertido para la fenomenología en general, y no es excepción en la fenomenología de la vida de Michel Henry. La fenomenología henryana presenta como núcleo de su reflexión la subjetividad, que es concebida como realidad encarnada, una realidad afectiva y fundamentalmente viviente, cuya praxis se expresa en el trabajo subjetivo viviente. Desde este punto de partida filosófico, la alteridad, la intersubjetividad y (...) la comunidad sólo son posibles para Henry desde la afectividad, que es concebida como el único horizonte de la manifestación, ya no de la subjetividad solamente, sino de toda manifestación posible, es decir, como esencia de la manifestación. (shrink)

Aunque con cierta frecuencia se ha hablado de la influencia del «Tratado sobre la libertad»de Schelling sobre la metafísica de Schopenhauer, la tradición apenas ha prestado atención a losnumerosos pero muy dispersos materiales, publicados e inéditos, que conciernen a la relación y lapolémica de Schopenhauer con dicho tratado. El artículo ofrece una exposición ordenada de talesmateriales, mostrando cuáles fueron las objeciones fundamentales de Schopenhauer al escrito y tratandode determinar la motivación última de la polémica. Asimismo, se comentan las declaraciones del (...) propioSchopenhauer con respecto a la supuesta influencia, ofreciendo claves para una interpretación de lasmismas distinta a la usual. (shrink)

Las sensaciones constituyen el mayor obstáculo para dar una explicación satisfactoria de la mente en términos no mentales, y se distinguen por la manera como se sienten, esto es, por sus qualia o su carácter fenoménico, que se resiste a ser explicado y que hace patente el hiato entre lo físico y lo mental. Pero, ¿en qué consiste este aspecto de las sensaciones? ¿Lograremos alguna vez dar cuenta de él adecuadamente? Éstas son dos de las preguntas fundamentales que se discuten (...) en los doce artículos de este volumen, los cuales, en particular, se sitúan en el debate actual sobre los problemas que los qualia presentan a las teorías fisicalistas, funcionalistas e intencionalistas de la mente. En el primero, las compiladoras ofrecen un panorama general de la discusión contemporánea en torno a las sensaciones y su carácter fenoménico; los demás son textos centrales en esta discusión, de T. Nagel, C. McGinn, F. Jackson, D. Lewis, G. Harman, N. Block, J. Fodor, M. Tye, D. Dennett y S. Shoemaker. (shrink)

En la deliberación pública de una democracia, ¿qué lugar tienen las emociones, especialmente las emociones de la compasión y la ira?; es la pregunta general que guía esta investigación. Para dar respuesta a ella nos centraremos en el pensamiento de dos pensadores que aunque pertenecen a espacios culturales y académicos diferentes guardan algunos puntos de contacto en sus perspectivas filosóficas: Marta Nussbaum y Humberto Giannini. Haciéndonos cargo del affective turn (Ahmed 2014) nos interesa indagar que impacto tienen las pasiones (...) de la compasión y de la ira sobre una democracia incompleta, o débil. Esto es especialmente relevante en momentos de transformación y perfeccionamiento democrático, cuando una comunidad camina hacia una democracia más participativa e inclusiva. Así, en un primer momento, siguiendo las pistas que nos entregan estos dos filósofos, nos dedicaremos a describir formas de compasión y formas de ira que benefician la deliberación democrática y aquellas que la obstaculizan. (shrink)

Los modelos epistemológicos tradicionales clasifican el conocimiento en disciplinas separadas con objetos de estudio distintos y técnicas específicas, incluso proponiendo esquemas jerárquicos. Según pensadores como John Holland o Teilhard de Chardin, el avance de la ciencia implica una convergencia entre sus disciplinas. Esta convergencia puede estudiarse de maneras distintas, como el impacto de diferentes autores fuera de su equipo o la manera en la que colaboran. Aunque estos estudios están generando ideas interesantes, no son capaces de mostrar la convergencia de (...) los distintos temas que se tratan en un cuerpo de trabajos. Este artículo intenta estudiar esta pregunta desde un punto de vista cuantitativo, buscando evidencias que apoyen la idea de convergencia en el contenido de las ciencias en sí mismas. Empleamos Latent Dirichlet Analysis, una técnica que analiza textos y estima las contribuciones relativas de los temas que los generan. Aplicamos esta técnica al corpus de artículos publicados por el Instituto de Santa Fe, que describe trabajos relacionados con las Ciencias de la Complejidad entre 1989 y 2015. Analizamos la cercanía entre las diferentes áreas, la aparición y desaparición de temas de investigación y, en general, la posible convergencia entre disciplinas. Combinando la estructura obtenida de la historia de las publicaciones de SFI con técnicas de inferencia de jerarquía y clustering, reconstruimos la perspectiva de una comunidad científica dinámica que experimenta tendencias, temas recurrentes y cambios en la cercanía de las diferentes disciplinas. Nuestros resultados muestran que hay evidencias de convergencia y que la aplicación de métodos cuantitativos puede proporcionar nuevos elementos de comprensión que ayuden a los investigadores a estructurar una literatura científica cada vez más amplia y compleja, así como a identificar áreas potenciales para nuevas colaboraciones. (shrink)

Resumen: En este artículo reviso la interpretación de Eduardo Nicol de la teoría de la propiedad de Francisco Suárez. Para ello, presento la posición de Suárez acerca de la propiedad y la propiedad privada atendiendo dos cuestiones fundamentales. La primera es si la propiedad y la propiedad privada son derechos; la segunda es si ambos pertenecen a la naturaleza humana o no. Al final, argumento que la lectura de Nicol es insostenible, pues difícilmente puede admitirse que Suárez defendió algún tipo (...) de comunismo.: In this paper I revisit Eduardo Nicol’s interpretation of Suarez’s theory of property. To this purpose, I present Suárez’s account of property and private property focusing on two main aspects. The first is whether property and private property are rights; the second is whether they belong to the human nature or not. Finally, I argue that Nicol’s reading of Suárez is untenable for it can hardly be accepted that Suárez defended some kind of communism. (shrink)

Research Ethics Committees have the responsibility to protect the participants involved in researches and to guarantee the ethical behavior of researchers. In some institutions, such committees also review scientific projects of non-pharmaceutical areas, Public Health and Health Economics. Within this framework, the article analyzes what it means to be part of a Research Ethics Committee in a hospital or university based on personal experience as a community representative. By means of the convenience sampling technique, implemented in four Colombian cities that (...) have GCP-certified committees by INVIMA –National Institute for the Control of Medications and Food–, and by means of content analysis, based on fixed and emergent categories; the experience, perception, participation, representation, and ethical aspects are described as well as the learning process and personal contributions. Findings prove that representatives interviewed have been benefited by learning clinic and epidemiological aspects without necessarily being “experts in the community”. However, they seem not to recognize clearly the population they represent, which might lead these communities to being affected by certain particular studies. The article suggests to work on the minimal common elements that a community representative should possess to appropriately protect participants. (shrink)