La presente investigación tiene como objetivo presentar, en el contexto de una ontología formal, una teoría según la cual la composición se debe entender como la aplicación de operadores de composición a ciertas entidades. Para esto, se considera el análisis de una ontología constructiva de K. Fine (1991) y la taxonomía de los operadores de J. Westerhoff (2004). Posteriormente, se intenta explicar cómo es que una entidad compleja tiene estructura apelando exclusivamente al operador mediante el cual se ha obtenido la entidad. Una entidad tiene estructura si sus constituyentes están ordenados o si sus constituyentes están jerárquicamente agrupados.
The literature in the field of cognitive science reports that people only apply Modus Tollendo Tollens in some cases. A representative case in which individuals apply that logical schema is when the conditional premise consists of a physical obligation. In this paper, I try to show that a non-axiomatic logic can make inferences of Modus Tollendo Tollens just in the cases like that. The key is that the conditional is coherent with the Stoic criterion. That allows considering the negation of the consequent and the negation of the antecedent as clauses in a same implication statement with the highest frequency.
El desarrollo del concepto de fantasía puede interpretarse como el tránsito gradual desde su comprensión como imagen, a su entendimiento como experiencia inmediata, neutral e intuitiva. Se distinguen tres momentos clave: primero, donde la noción de imagen predomina sobre la fantasía; segundo, cuando Husserl cuestiona que la fantasía sea una forma de imagen; y finalmente, hacia 1916, cuando surge la idea de fantasía como actitud y de imagen como fantasía perceptiva. Este trabajo busca responder: ¿cómo es posible la transición desde la fantasía entendida como imagen, hacia la experiencia de imagen como caso específico de fantasía?
Este estudio examina el rol metafísico de la esperanza en la filosofía de Gabriel Marcel, subrayando su vínculo con la intersubjetividad, el misterio del ser y la experiencia del tiempo. En un contexto histórico marcado por la incomprensión de la comunión y el auge de la desesperación, Marcel propone la esperanza como vía para recuperar nuestra orientación metafísica originaria. A través de un análisis bibliográfico de su obra, se investiga cómo la esperanza, al abrirnos al otro y al misterio, puede resignificar la temporalidad y ofrecer una respuesta al malestar ontológico de la época contemporánea.
In this article we propose to understand some of the uses of virtual social networks as the result of processes of "deliberation" and "deliberate decisions", according to, mainly, Alejandro Vigo's interpretation of the Aristotelian terms of bo & uacute;leusis and proa & iacute;resis, respectively. This analysis provides a theoretical framework that allows us to consider some particularities of decision-making in virtual social networks, and it offers an analytical tool to determine and understand the ethical and political components of the actions performed by users of virtual social networks.
This paper launches a groundbreaking exploration of how Eduardo Nicol's metaphysics paves the way for addressing the philosophical concern regarding the mode of being of those who are no longer alive. By engaging into a discussion of this topic which include contributions from Jan Pato & ccaron;ka, Martin Heidegger, Emmanuel L & eacute;vinas or Jacques Derrida, Nicol's ideas are contextualized and integrated within this theoretical framework. Moreover, Nicol's insights into community and temporality are introduced as key elements for addressing the philosophical problem by highlighting his recovery of different trends underlying phenomenology and existentialism. As outlined, his ontology of intersubjectivity opens new avenues for overcoming Heidegger's individuation of Dasein as derived from his understanding of Sein-zum-Tode. In the same way, Nicol's metaphysics of expression blurs the borders between past and present, illuminating the ontological grounds underlying the presence of those who are no longer alive.
The crisis of modern psychology was one of the main topics that captured Edith Stein's early research interests. Her examination of the limitations within the psychology of her time, along with her insights into human psychology, makes her ideas highly relevant to the challenges faced in contemporary psychology. This article addresses Stein's psychological proposal based on his critique of explanatory psychology and the development of the concepts of vitality and experience in his thinking. It analyzes the relevance of Stein's psychological thinking in relation to contemporary discussion on understanding other minds.
El presente artículo analiza el estatuto filosófico de la fenomenología de la donación en Jean-Luc Marion, abordando su relación con el pensamiento cristiano y la teología. Lejos de realizar una teología encubierta, Marion delimita con rigor el espacio entre filosofía y teología, proponiendo que la fenomenología puede describir la revelación como fenómeno saturado sin asumir sus contenidos doctrinales. A partir de una reconstrucción del debate histórico sobre la filosofía cristiana y de un análisis crítico de la fenomenología marioniana, se defiende que el cristianismo actúa como horizonte epistémico privilegiado desde el cual ciertos fenómenos encuentran su forma más plena de aparición. El texto sostiene que la lógica del don y de la saturación permite a la filosofía abrirse a lo que excede toda constitución, sin abandonar su estatuto metodológico. Así, Marion se sitúa en el umbral entre filosofía y cristianismo, conservando su autonomía filosófica, pero reconociendo la fecundidad heurística del horizonte cristiano.
En este estudio se quiere presentar la lectura y la elaboración que Charles Péguy ha hecho de El discurso del método de Descartes. Se señala ante todo un sintético excursus cronológico de cómo Péguy ha concebido la figura de Descartes y su pensamiento. En segundo lugar, se examina cómo Péguy ha presentado y elaborado el pensamiento cartesiano. En las conclusiones se exponen los núcleos de la lectura y elaboración hecha por Péguy y, de modo sintético, se mostrará cómo él ha aprovechado el Discurso de Descartes como un “recurso” de pensamiento y de vida.
El artículo analiza el argumento de la posibilidad de la verdad (APV) propuesto por Michael Hand como única justificación para la clase de religión (CR) en escuelas públicas laicas. El APV sostiene que la CR solo se legitima si se fundamenta en examinar la verdad o falsedad de las proposiciones religiosas. El artículo cuestiona y reformula esta postura desde los aportes fenomenológicos de Roberta De Monticelli, concluyendo que, aunque es necesario incluir la dimensión veritativa en el estudio de la religión en las escuelas, el APV corre el riesgo de reducir la religión a meras proposiciones, ignorando su dimensión vivencial y su fuente axiológica.
Este artículo reflexiona filosóficamente sobre la naturaleza de la palabra poética en Juan Ramón Jiménez y el vínculo que mantiene con la realidad. La meta de la poesía pura de Juan Ramón es conseguir que la palabra llegue a ser la cosa misma, el nombre exacto de las cosas. La cosa es el elemento fundamental, pero esta preponderancia de la cosa no convierte su poética en un realismo extremo. Tampoco es un idealismo, pues la cosa existe con independencia de la poesía. Su posición final combina el realismo con el poder poético de recrear las cosas desde el alma del poeta.
This article analyzes the possibility of truth case proposed by Michael Hand as the unique justification for religion classes in secular public schools. The posEducation is only legitimized if it is based on examining the truth or falsifiability of religious propositions. The article questions and reformulates this position from enological arguments, concluding that, although it is necessary to include the truth-telling dimension in the study of religion in schools, the possibility of truth case runs the risk of reducing religion to mere propositions, ignoring its experiential dimension and its axiological source.
This article analyses the philosophical status of the phenomenology of donation in Jean-Luc Marion, addressing its relationship with Christian thought and theology. Far from engaging in covert theology, Marion rigorously delimits the space between philosophy and theology, proposing that phenomenology can describe revelation as a saturated phenomenon without assuming its doctrinal contents. Based on a reconstruction of the historical debate on Christian philosophy and a critical analysis of Marionian phenomenology, it is argued that Christianity acts as a privileged epistemic horizon from which certain phenomena find their fullest form of appearance. The text maintains that the logic of gift and saturation allows philosophy to open itself to what exceeds all constitution, without abandoning its methodological status. Thus, Marion stands at the threshold between philosophy and Christianity, preserving his philosophical autonomy while recognizing the heuristic fruitfulness of the Christian horizon.
The "death of God" is probably one of most famous phrases ever to have been uttered by any philosopher. Its pronouncement is undoubtedly surrounded by a certain aura of mysticism and mysteriousness. On the one hand, it has been stated repeatedly that the "death of God" is an established fact in light of which our cultural, social, and religious lives should be lived out. On the other hand, it is not always as easy to pinpoint what that fact is and what its nihilistic and postmodernist entailments are. What we do know is that it must be dealt with seriousness. Indeed, I suggest that this can begin to concepts in the thought of Marion and Ricoeur that enable us to think through the implications of the "death of God".
This study aims to present Charles P & eacute;guy's reading and elaboration of Descartes' Discourse on the Method. Above all, it points out a synthetic chronological excursus of how P & eacute;guy has conceived the figure of Descartes and his thought. Secsented and elaborated Cartesian thought. In the conclusions, the core of the reading and elaboration made by P & eacute;guy are exposed and, in a synthetic way, it will be shown how he has taken advantage of Descartes' Discourse as a "resource" of thought and life.
The writer, as an artist of letters, does not use words as a direct vehicle for what he wants to say, but rather as a function of their potential as an analogical enunciation of the unnameable. Art is, therefore, a metaphor for the ineffable, a way of naming, or at least alluding to, that which is not entirely knowable. The text addresses some coincidences between philosophy and literature, establishes that the transpersonal is the trigger for writing, clarifies some common motivations for creating works, associates thought with fiction and everyday life, and establishes some links between art and social reality.
Philippa Foot argues in her most recognized creation, Natural Goodness, that human nature (expressed through the human way of living) and reasoning are the key factors which grant that moral judgement be objective. The purpose of this text is to offer a critical position about this conception from the virtue ethics category that is proposed by the British author.
It is no open secret that the first Spanish translation of Nietzsche's work appeared in 1900 under the title Thus Spoke Zarathustra, thanks to the publishing house "La Espa & ntilde;a Moderna". His Complete Works were translated in 1932 by the publishing house Aguilar, and his Posthumous Fragments were published almost twenty years later. The German-language effort to present Nietzsche's works, fragments and letters on the scientific basis of a reliable philological edition was initiated later, in the 1960s by Giorgio Colli and Mazzino Montinari. This project constituted a "safe ground" for different and renowned translations. However, the question is not completely settled, and the faithful presentation of Nietzsche's texts, especially with regard to the unpublished writings, seems still far from being achieved. This is due to the addition of a new section to the Colli-Montinari project, called KGW IX, which has been gradually published since 2001 with a total of fourteen volumes. This aspect represents a significant challenge for the understanding of Nietzsche in the Spanish-speaking world, since it implies the scope of reading and understanding his thought from the unpublished writings. This paper will focus on two issues: first, to present in detail to the Spanishspeaking reader what the KGW IX project consists of and how it influences the philological interpretation of Nietzsche; and second, to point out, in an introductory way, the challenges this poses for the Spanish-speaking reader, as well as to mention some guidelines to address them.
