The article looks at several aspects of the ethical and political dimensions of Simone Weil's writing on her experience as a factory worker in 1934-1935. It also attempts to follow the steps she would have taken to rethink oppression in relation to the gestures, sounds, looks and manifestations of the working condition. These two records are intertwined in Weil's reflections on the plight of workers. Based on a particular Marxist heritage, she problematizes oppression in a certain materiality of both the discourse and the bodies that move about in the scenario of the factory, a question that gives this thinking a relevant specificity in a certain tendency in contemporary French philosophy.
The article introduces a distinction to de-simplify the common view of aphoristic texts that produce a reading experience of apparent disproportion between the size of the text and its meaning.The question is how that reading effect is generated and what aphoristic techniques can be employed.The author believes a more complex awareness will lead not only to a finer critical sense of the genre, but also to an understanding of creative aphoristic techniques.The scope of the article is limited to several aphoristic texts, specifically ones that are read most frequently and definitely preferred in our current society.Two categories are coined for them: aphorisms with a closure effect and aphorisms with an opening effect.
La ideología en Marx.Más allá de la falsa conciencia Resumen: hoy en día, es muy común que cuando a alguien se le pregunta sobre qué significado tuvo para Marx el concepto de 'ideología', se responda que esta es la conciencia falsa que alguien tiene respecto de un ente o hecho, es decir, se indica solo el sentido epistemológico o negativo.Sin embargo, pocos se han preocupado en comprobar si realmente la ideología significó eso para Marx o si en su obra coexisten otros sentidos distintos, como el sociológico o neutro.Así, en este trabajo, se expone el sentido epistemológico o negativo, que ve a la ideología como un problema relacionado tanto con las ideas falsas que alguien tiene sobre el mundo material como con la reproducción del sistema dominante.También se presenta el sentido neutro, el cual indica que la ideología puede ser un conjunto de ideas o valores que no son
Judaism has been present in Giorgio Agamben's entire work, particularly in his great philosophical project, Homo sacer. Few thinkers from the second half of the twentieth century, such as the Italian philosopher, have incorporated Judaism into the modern philosophical and political debate, updating it and reflecting from the particularity of the concepts to the vicissitudes of the Jewish people's history. The purpose of this paper is to offer a new reading of his book, La comunita, from where we believe his program for a 'coming man' is built, and where the particularity of the Jewish matrix becomes one of the hidden channels to "other thoughts" in the future.
Resumen: Frente a un contexto filosófico que se lo exigía, el filósofo francés Maurice Blondel (1861Blondel ( -1949) ) supo explorar las profundidades de la acción humana, partiendo del fenómeno de una voluntad que quiere (Volonté voulante) que nunca encuentra plena satisfacción en el mundo de los fenómenos.Tal "método de inmanencia", como algunos lo han llamado, comienza su marcha en las inquietudes existenciales del hombre, en la pregunta por su destino y su sentido, pero descubre en ese recorrido, la necesidad de una hipotética donación sobrenatural, pues la razón humana se encuentra limitada para dar respuesta a los deseos de la voluntad, que parecieran reclamar el infinito.
Asedio, memoria y justicia: los fantasmas de TrujilloResumen: El siguiente artículo reflexiona sobre la responsabilidad que tenemos actualmente los pensadores y científicos sociales en la tarea de construcción y crítica de la memoria histórica.El artículo toma como marco teórico las reflexiones de Jacques Derrida en torno al 'fantasma' y a su comprensión de la justicia como una forma de responsabilidad que va más allá de las formas de justicia presentes
This article creates a line of continuity from the proposals in Kant's Critique of Judgement to the theory of art developed in the beginning of the twentieth century. Art creativity has exploded, art practice is changing so fast that theoretical thought is incapable of dealing with such a challenge. It is then peremptory to seek an explanation of the new formalistic and abstract trend in art found in the concepts of Einfuhlung or Sichbarkeit, which take on some Kantian ideas such as game of faculties, free beauty or even adherent beauty, a starting point in showing a formalism which inevitably turns its back on idealism.
La verdad de la literatura según Platón.La peculiar correspondencia entre los niveles literal y no-literal de una obra poéticaResumen: En este trabajo me propongo reconstruir el tratamiento platónico acerca del tipo de correspondencia que definiría el carácter de verdad propio de una obra poética.Basándome en la sección R. 376e9-378e3 defenderé que (1), en la concepción poetológica de Platón, es factible deslindar conceptualmente dos niveles al interno del discurso literario, a saber, el del 'relato' o nivel literal (conjunto de elementos narrativos) y el del 'núcleo de significación' o nivel noliteral (conjunto de nociones morales contenidas como foco del relato) y que (2), junto a la distinción de niveles, Platón ha identificado también el peculiar tipo de correspondencia que existe entre estos para establecer, a partir de allí, el valor de la obra literaria considerada en su totalidad.
The article introduces a distinction to de-simplify the common view of aphoristic texts that produce a reading experience of apparent disproportion between the size of the text and its meaning. The question is how that Reading effect is generated and what aphoristic techniques can be employed. The autor believes a more complex awareness will lead not only to a finer critical sense of the genre, but also to an understanding of creative aphoristic techniques. The scope of the article is limited to several aphoristic texts, specifically ones that are read most frequently and definitely preferred in our current society. Two categories are coined for them: aphorisms with a closure effect and aphorisms with an opening effect. doi: 10.5294/pecu.2015.18.1.3
The article looks at several aspects of the ethical and political dimensions of Simone Weil's writing on her experience as a factory worker in 1934-1935. It also attempts to follow the steps she would have taken to rethink oppression in relation to the gestures, sounds, looks and manifestations of the working condition. These two records are intertwined in Weil's reflections on the plight of workers. Based on a particular Marxist heritage, she problematizes oppression in a certain materiality of both the discourse and the bodies that move about in the scenario of the factory, a question that gives this thinking a relevant specificity in a certain tendency in contemporary French philosophy.
The article describes several lines of interpretation with regard to a disensual understanding of the institution and the sense or perception produced by emancipatory political acts. With this in mind, the author proposes distancing himself from a predominant Benjaminian approach in contemporary political philosophy that aims to denounce the violence produced in sense or perception and in the institution itself. Although this approach recognizes the ultimate basis of institutions goes beyond the legal aspect, the German philosopher ultimately tries to draw a sharp contrast between the logic of institutions and the logic of interrupting them. Accordingly, from this distance and pursuant to several contributions from Arendt, Ranciere, Butler and Tassin, the fundamental hypothesis challenging this article it is to show that action, by producing a particular kind of sense or perception, establishes relationships and also makes use previously existing perceptions and institutions to find its modes of expression. This dynamic of instituting relationships and making use of previously existing institutions introduces us to a disensual understanding of the institution which, although not intended to ensure action itself, does offer the conditions of possibility for action to take place.
With respect to the relationship between the oppressor and the oppressed, Paulo Freire argues it is the latter who is responsible for initiating the process of emancipation and, in doing so, must be committed to liberating the oppressor. Based on Freire's arguments and in opposition to his theory, this article is intended to show it is the oppressor who bears the responsibility for initiating the process of liberation. The article also reflects on the effects this new interpretation would have if applied to what is a fundamental issue for Freire: colonization.
The last two decades have witnessed a resurgence of Bayesian statistics, which was regarded as a marginal discipline during most of the twentieth century. This phenomenon has had a profound effect on neuroscience, not only in terms of the kinds of methods used to analyze experimental data, but also in the way perception and action are conceptualized from a theoretical standpoint. This shift can be summarized in the Bayesian brain hypothesis, which holds that one of the central features of this organ is to mount Bayesian statistical inferences. In this context, the principle of free energy proposed by Karl Friston has emerged as a possible candidate for a unified theory of cognition. The purpose of this article is twofold. The first is to introduce the principle of free energy from a philosophical perspective; the second is to clarify whether this principle should be seen as a normative theory of cognition or if, on the contrary, it can be used to make empirical predictions about the sort computational processes that characterize human cognition. In conclusion, the principle of free energy, as often presented by Friston, is a descriptive theory on the type of computational algorithms the brain uses. Moreover, there is not enough empirical evidence in its favor and, in fact, a large number of findings point in the opposite direction.
Nowadays, when someone asks what the concept of "ideology" meant to Marx, the common reply is that ideology is the false consciousness we have about an entity or event. In other words, only the epistemological or negative meaning suggested. However, few have bothered to check if that is what ideology really meant to Marx or if other meanings (e.g., a sociological or neutral significance) coexisted in his work. This study explains the epistemological or negative meaning, which sees ideology as a problem related not only to the misconceptions one has about the material world but also to reproduction of the dominant system. The neutral meaning is presented as well. It indicates ideology can be a set of ideas or values that are not necessarily false, and can motivate emancipatory practices.
An analysis is made of the properties of natural events compared to sociocultural events in order to discuss the possibilities of an interpretative social discipline. More specifically, twenty-two theses or statements are proposed, aiming to specify and problematize a hermeneutical or interpretive psychology.
In this article I argue the relevance of natural law for framing and addressing ethical issues raised by the practice of business in a global context. There are historical, as well as systematic reasons for this. On the historical side, it can be argued that the origin of modern economics is linked to a cultural context, still influenced by modern natural law theories. Thus, even if Hume's moral theory is everything but a natural law theory, either in the traditional or the modern sense, his "laws of nature" (fixation of property, rules for its transference, and promises) represent a systematization of the rules of justice necessary to preserve the space of economic freedom required for development of a commercial society. This systematization is in line with the classical approach to natural law, which nevertheless presents further advantages for developing an ethical approach to economic activity, since it brings with itself a conception of economic agency richer than that of Hume: a conception that is not necessarily linked to pursuit self-interest, but rather is inspired by ethical motives right from the start. Indeed, on the systematic side, the classical natural law is seen as the law of practical reason: a set of principles in charge of inspiring both virtuous action and legal practice, so that we can realize the human good. Assuming the embodied and social nature of human beings, as well as the various cultural realizations of humanity, a natural law approach to ethics is in a position to stimulate a dynamic and bottom-up articulation of the personal and common good, concern for progress and sustainable development, universal principles and cultural variations.
