Partimos del hecho de que a pesar de la pugna ideológica en materia de leyes de educación, que enfrenta a los dos partidos mayoritarios españoles —PSOE y PP—, ambos se hallan de acuerdo en que el objetivo es alcanzar la «calidad» educativa. Aquí sometemos a revisión crítica ese concepto —que resulta ser demasiado ideológico—, rastreándolo en la dialéctica real en la que se encuentra y, en definitiva, constatando que se dan una serie de inconsecuencias graves en el sistema educativo, entre (...) ellas la falta de definición clara de la frontera que ha de distinguir las funciones del Estado de las de la Iglesia. Esta problemática la derivamos y la sometemos a análisis asomándonos a la problemática de la asignatura de Religión y a la de Educación para la ciudadanía. Nuestro argumento principal, aplicado en múltiples ejemplos y análisis, y nuestra conclusión, es que no puede hablarse de «calidad» si antes no se ha arribado a una mínima política educativa seria. La seriedad es requisito primordial de la calidad. Pero no hay seriedad en aspectos fundamentales; destacamos especialmente uno: El Estado español no tiene bien definida todavía su frontera entre lo laico (común) y lo religioso (particular) de los creyentes. (shrink)

During the last century procedures for distinguishing between ‘human sciences’ and ‘natural sciences’ have seen a number of changes. Currently, the pre-eminence of the scientific-naturalist paradigm, which led the field throughout the nineteenth century, seems again under discussion on some fundamental issues. In particular, the boundaries between the two sciences - boundaries which were in no case rigid or absolute - are being tested, in a confrontation concerning the very statutes of both disciplines as well as their respective methods.

Comme de nombreux penseurs antiques avant et après eux et contrairement à Socrate, Calliclès et Diogène ont déclaré avoir fondé leur éthique sur l’observation de la nature. Et pourtant, les deux discours normatifs qui sont tirés d’une nature que l’on pourrait a priori croire être la même sont on ne peut plus opposés. Calliclès croit que l’homme est appelé à dominer autrui ; Diogène pense plutôt qu’il doit se dominer lui-même ; le premier est un hédoniste débridé, le second croit (...) que le bonheur ne s’achète qu’au prix du sacrifice des désirs artificiels. Comment expliquer cette dichotomie? Nous empruntons deux routes explicatives. D’abord, nous montrons que pour Calliclès et Diogène, la notion de nature non seulement diffère, mais est observée sous un angle différent. La première est celle des tyrans et de dieux anthropomorphes, la seconde, celle de petits animaux et de dieux autarciques. La première concerne la relation des hommes entre eux ; la seconde, celle de l’homme avec lui-même. Ensuite, nous exposons la différence des présupposés normatifs qui précèdent ou accompagnent l’observation de la nature ; nous contrastons, pour ce faire, les formes d’anticonventionnalisme et d’anti-intellectualisme défendues par Calliclès et Diogène. SUMMARY. Like many ancient thinkers before and after them and contra Socrates, Callicles and Diogenes said they based their ethics on the observation of nature. And yet, the two normative discourses that are derived from nature that we might a priori believe to be the same could not be more opposed. Callicles believes that people are called to dominate others, Diogenes rather thinks people must dominate themselves. The first is an unbridled hedonist, the second believes that happiness can be bought only at the price of sacrificing artificial desires. How to explain this dichotomy? We take two explanatory routes. First, we show that for Callicles and Diogenes, the notion of nature not only differs but is observed from a different angle. The first one is the nature of tyrants and anthropomorphic gods, the second that of small animals and autarkic gods. The first focuses on the relationship between people, the second focuses on the relationship of a person with themselves. Secondly, we expose the difference in normative assumptions that precede or accompany the observation of nature; in order to do so, we contrast anticonventionalism and anti-intellectualism forms proper to both Callicles and Diogenes. (shrink)

"This rich compendium on the lives and doctrines of philosophers ranges over three centuries, from Thales to Epicurus (to whom the whole tenth book is devoted); 45 important figures are portrayed. Diogenes Laertius carefully compiled his information from hundreds of sources and enriches his accounts with numerous quotations. Diogenes Laertius lived probably in the earlier half of the 3rd century CE, his ancestry and birthplace being unknown. His history, in ten books, is divided unscientifically into two 'Successions' or sections: 'Ionian' (...) from Anaximander to Theophrastus and Chrysippus, including the Socratic schools; 'Italian' from Pythagoras to Epicurus, including the Eleatics and sceptics. It is a very valuable collection of quotations and facts." -- Publisher description. (shrink)

This paper develops and defends a paradigm-based explanation of respect. Paradigm-based explanations propose to illuminate subject matter that are basically disunified, by identifying a form of them (“the paradigm”) that is then shown to be explanatorily basic to the subject as a whole. This explanatory strategy is well-suited to the subject of respect, which is widely agreed to encompass two distinct kinds, appraisal respect and recognition respect. Accordingly, the paper sets out to determine which of these two kinds is paradigmatic (...) and which, derivative. It begins by advancing a novel account of appraisal respect (“perspectival respect”), which it also hypothesizes is respect in its paradigmatic form. On this hypothesis, perspectival respect is paradigmatic in virtue of its apparent “point” or function, which is that it constitutively aims at understanding another person’s perspective on things. The paper then tests the viability of this hypothesis by showing how one central form of recognition respect (“respect for persons”) can reasonably be understood to derive from respect in its paradigmatic form, by showing how it is illuminated by the aim of interpersonal understanding. (shrink)

"The translation is based on the most authoritative edition of the Greek text. 'Lives of the Eminent Philosophers' is a crucial source for much of what we know about the origins of philosophy in ancient Greece. Accompanied by dozens of artworks and newly commissioned essays that shed light on Diogenes' context and influence, this new, complete translation provides a revealing glimpse into the philosophers of Plato's Academy, Aristotle's Lyceum, and Epicurus' Garden."--Provided by publisher.

The first part of this paper investigates the purpose, methodological approach, and fundamental thesis of Du Châtelet’s theory of simple beings. The paper shows that ‘simple beings’ in Du Châtelet is a theory concerned with the understanding of extended bodies. The second part of the paper shows that her theory of simple beings, while it has important roots in both Leibniz and Wolff, is remarkably different from theirs. Thus, contrary to a common thread in the literature, Du Châtelet’s theory of (...) simple beings does not commit her to an ontology that can be equated with that of Leibniz or Wolff. Instead, her theory of simple beings is faculty-centred and draws a fundamental and novel distinction between the phenomenal realm of the senses and ‘real’ substances, which can only be grasped through the understanding. (shrink)

The first few chapters of Du Châtelet’s Institutions de Physique outline a metaphysical foundation that focuses on the principles of knowledge and the fundamental concepts of our knowledge of the physical world. While the first wave of contemporary Du Châtelet scholarship in the 1970s and 1980s read Du Châtelet’s metaphysical foundation as a stripped-down version of Leibniz-Wolffian metaphysics, the latest work has argued against this by suggesting that Du Châtelet’s metaphysics is a method for her physics and can stand on (...) its own feet. This latter interpretation, most prominently advanced by Brading, succeeds in putting Du Châtelet’s metaphysical theory into focus rather than seeing it as a flawed commentary on Leibniz and Wolff. However, it subordinates her metaphysical foundations to the aims of the science of physics, wherein the core question is how bodily interaction works. This paper argues that Du Châtelet’s metaphysical foundations are not meant to ground the science of physics alone, and instead are to lay the foundation for all knowledge of the natural world. By analysing her previously mostly overlooked conception of what ‘a being’ is in chapter 3, we will see that Du Châtelet’s metaphysical foundations address how we gain knowledge of a natural world in our everyday experience of natural beings and thus come to know ‘beings’ in the first place, i.e. prior to scientific judgements on them. The present paper thus asserts that Du Châtelet’s metaphysical foundations are more than a method for her physics. (shrink)

A pioneering work in the history of philosophy, the ancient text of the Lives presents engaging portraits of nearly a hundred Greek philosophers. It blends biography with bibliography and surveys of leading theories, peppered with punchy anecdotes, pithy maxims, and even snatches of poetry, much of it by the philosophers themselves. The work presents a systematic genealogy of Greek philosophy from its origins in the sixth century BCE to its flowering in Plato's Academy and the Hellenistic schools. In this fully (...) up-to-date and accessible translation, based on the most accurate texts and the latest advances in scholarship, Stephen White provides a valuable resource for students and scholars of ancient philosophy. Highlights include extended treatment of the "seven Sages" (Book 1), Socrates and his Socratic followers (Book 2), Plato (Book 3), Aristotle and his school (Book 5), Diogenes the Cynic (Book 6), Stoicism (Book 7), Pythagoreans (Book 8), Pyrrhonian skepticism (Book 9), and Epicureanism (Book 10). (shrink)

I investigate Du Châtelet's contribution to the concept of time and position the relevance and content of that contribution between Leibniz and Kant. I argue that Du Châtelet advances Leibniz's concept of time by explaining how we form the idea of time in our mind and how time as an ideal being relates to succession in real beings. I show that Du Châtelet, differently to Kant, recognizes the dependency of time in its constitution on succession in "real things" and that (...) her concept of time is in this respect superior to Kant's. With a detailed investigation into Du Châtelet's notion of time in its own right and without prematurely "fitting" it into a defined debate between her contemporaries, I am aiming to reveal her original contribution to an understanding of time. I locate her concept of time in a context that is explicitly philosophical in terms of an investigation into how the idea of time is formed and constituted rather than a physical debate on the nature of time as a phenomenon relating to the movement of bodies. (shrink)

This paper shows that Du Châtelet, departing from Leibniz and Wolff, develops the concept of ‘sufficient reason’ further in two significant ways: Firstly, Du Châtelet, differently to Leibniz and Wolff, explicitly delineates the relationship between the two distinct concepts ‘cause’ and ‘sufficient reason’. The cause contains [contienne] the principle of the actuality of a being and the sufficient reason makes the existence of whatever the cause brings about intelligible to an intelligent being [Être intelligent]. (Inst1742, §9) Secondly, Du Châtelet’s theory (...) implies that a sufficient reason is, per definitionem, intelligible to the human being: attributes can be determined through a sufficient reason because they are intelligible through their relation to the essence, and modes are intelligible through their relation to material causes. By contrast, essences are not intelligible in terms of reasons or causes and thus do not have a sufficient reason and can only be understood through the principle of contradiction. Sufficient reason, in her theory, signifies that any particular existing being is intelligible through its relation to the cause that brought it about. Hence, it is erroneous to utilize the concept of sufficient reason for something that is not intelligible in this way, such as why the essence of a being is what it is or why the world exists. Although, Du Châtelet herself still, in parts, falls victim to this error, her epistemological elaboration of the concept of ‘sufficient reason’ in relation to cause is a step towards invalidating the intelligibility of a sufficient reason in God—an inheritance from Leibniz and Wolff. (shrink)

This book promotes entirely new insights into women’s contributions to the history of philosophy and boasts papers spanning the centuries from Antigone until twentieth century phenomenology, covering fields from logic to mysticism, stretching from Brazil to Early Modern Europe. The book is of interest for all scholars and students of the history of philosophy, but especially for those who are interested in women philosophers and in new narratives in the history of philosophy. The book is representative of the immense scope (...) of academic discussion women were involved in over the centuries as well as their varying styles and methods. It features papers in logic and in mysticism, presents papers on female authors in Antiquity and in the twenty-first century and it includes papers on phenomenology and analytic philosophy. The chapters consider philosophical positions in literature and drama, in letters and in classical philosophical treatises, ensuring this book contributes significantly to research on the individual women authors, who are all to date still understudied figures. (shrink)

El presente artículo elucida la figura y el lugar del mar en parte de la obra literaria de Camus, en particular, La peste, El estado de sitio y El primer hombre. Para ello se toman como punto de partida dos posibles interpretaciones. En primer lugar, se aborda al mar como reflejo del estado vital de la existencia humana y, más precisamente, de los ciudadanos de Orán y de Cádiz, y de los niños de Argel. En segundo lugar, se intenta entender (...) a la existencia humana como reflejo de la libertad y la vitalidad del mar, deidad indiferente que acompaña y protege al hombre. A partir del análisis de dichas interpretaciones, se intenta demostrar como el mar es, para Camus, un medio para simbolizar y encontrar el valor de la vida. (shrink)

Individuals with populist radical-right (PRR) attitudes seem particularly inclined to spread disinformation. However, it is unclear whether this is due to the large amount of disinformation with a PRR bias or a general tendency to perceive disinformation as credible and/or spread it further. This study explores (1) effects of a PRR bias on perceived message credibility and likelihood of spreading disinformation, (2) the extent to which perceived message credibility mediates the spread of disinformation, (3) effects of PRR attitudes on the (...) perceived message credibility of biased disinformation, and (4) whether a PRR bias of disinformation explains the spread of disinformation by individuals with PRR attitudes despite a lack of credibility. An online experimental study (N = 572) in Germany showed that the spread of disinformation is mediated by perceived message credibility of disinformation. PRR attitudes positively predict perceived message credibility regardless of whether it is biased or unbiased disinformation. (shrink)

Das Buch zeigt, dass Heideggers Leitfrage nach dem Sein des Daseins mit der fehlenden Bestimmung der Eigentlichkeit in eine Ausweglosigkeit gerät, die er durch seine Kantauslegung zu lösen versucht. Die Autorin grenzt den Begriff der Zeit in Kants Systematik von Heideggers Interpretation ab, der seinen Begriff der Zeit auch durch seine Kantauslegung nicht klären konnte. Damit zusammenhängend begründet sie, warum die Frage nach dem Sein des Daseins letztlich nicht als Grundfrage der Philosophie verstanden werden kann.

Understanding how animals might make sense of the interfaces they interact with is important to inform the design of animal-centered interactions. In this regard, biosemiotics provides a useful lens through which to examine animals’ interactions with interfaces and the sensemaking mechanisms that might underpin such interactions. This paper leverages Uexküll’s Umwelt theory, Peirce’s logic of sign relations and Gibson’s theory of affordances to analyze examples of dogs’ interactions with interfaces, particularly the role of the semiotic mechanisms of indexicality and isomorphism. (...) Based on these analyses, the paper derives design implications, and proposes a semiotic framework to support the analysis and design of canine-centered interactions. The framework could be subsequently extended to support the analysis and design of interactive systems for other species. (shrink)

In his 1930 article ‘Changes in the Structure of Political Compromise’ Otto Kirchheimer wrote: “The relationship that persisted between the financial community and the government up to the last cri...

Among the schools of philosophy in the Greco-Roman world, there was Stoicism, Epicureanism, Platonism, and Skepticism to name the most prominent and influential. There was however another "school" and that was known as Cynicism. The Cynics were not scholars or writers. Like a Jesus, or a Socrates, or a Buddha, they were oralists whose memorable utterances and actions were transmitted to posterity by admirers (and detractors). It is doubtful whether we can even justly call them philosophers, as they did not (...) organize themselves into a school or possess a set of systematic doctrines. Their mode of life was a philosophy of doing. The Cynics were, to put it in contemporary terms, lifestylists and performance artists. The most famous Cynic, Diogenes of Sinope, threw out his bowl, as one less thing he needed, when he saw a young boy drinking with his hands. He also comically, when Alexander the Great asked what he could do for him, replied "Get out of my sun" making clear the young conqueror had nothing to offer him. And yet the Cynics, as Mark Usher aims to show in this collection, did purvey some core values that distinguished them in their own time and recommends them to ours. Indeed, they speak with some urgency to our current predicaments involving climate change, socio-economic uncertainty, and psychic malaise. Their "less is more" approach to living anticipates our contemporary fashion for decluttering, minimalism, and simpler more natural ways of living. Like ancient Thoreaus, their disentanglement of our needs from our wants provides an object lesson in prioritizing truly human goods. The Cynics also exemplified the idea that subsistence lifestyles are sustainable lifestyles, and the principle behind their lived example gives the lie to the modern article of faith that economic development and growth are synonymous with quality of life. Finally, their embrace of cosmopolitanism-the Cynics coined the word-flies in the face of the resurgent nativism that threatens the stability of nations, including our own. The Cynics championed their positions on the grounds that each of them accorded with a state of affairs found in Nature. Their appeal to the example of non-human agents, animals in particular, is highly instructive as it validates the intrinsic worth of the non-human world more broadly, foreshadowing thereby a central tenet of modern environmental philosophy. Taken as a whole, this volume will aim to recover the Cynic ways of thinking and living and refurbish them and make them relevant for our modern, beleaguered world. (shrink)

The dynamic landscape of ethics in higher education is pivotal as organizations and individuals navigate diverse stakeholder needs. Ethical responsibility becomes an integral facet of all professionals, highlighting the crucial role of ethical education in preparing students for post-graduation success. The acquisition of ethical competence, rooted in knowledge of ethical principles, equips students with the tools to make ethical decisions, shaping their ethical behavior and responses. Yezreel Valley College exemplifies this commitment, with a well-defined Code of Academic Ethics reflecting universal (...) values and principles, overseen by the College Ethics Committee. In summary, this case study offers insights into Yezreel Valley College's ethical education practices, emphasizing the significance of ethics in higher education and the dynamic interplay between ethics and professionalism. The college's proactive approach positions it as a leader in addressing ethical challenges and adapting to changing environments while fostering ethical competence in its students. (shrink)

In his 1925/26 lecture Logic: The Question of Truth Heidegger turns to an interpretation of the Critique of Pure Reason in order to elucidate his own understanding of time. The largely overlooked lecture series, I argue, is at the root of Heidegger’s exposition of the concept of time and its relationship with human existence (Dasein). Although Heidegger claims that Kant’s concept of time is confined to that of ‘world-time,’ Heidegger develops the first exposition of his understanding of time as ur-temporality (...) via critical analysis of the Critique of Pure Reason. The investigation reveals the conceptual context behind the relationship between time and Dasein, which develops out of Heidegger’s first in-depth interpretation of the Critique of Pure Reason. (shrink)

This is the first critical edition of Diogenes Laertius'History of Greek Philosophybased on full evidence (both direct and indirect). The Greek text is radically emended from Diogenes' sources. This edition provides an ample double apparatus. In apparatus criticus allvariae lectionesof codices BPF and Phi are reported. Vol. II comprises the first edition ofMagnum excerptumfrom Diogenes Laertius preserved in the Vatican codex Phi (XIIth century),Ps.-Hesychii de viris illustribusfrom the same codex, and all the excerpts from Diogenes Laertius in theSuda.

Heidegger ringt in der Abhandlung und dem Vortrag Der Begriff der Zeit 1924 mit einer Unterscheidung zwischen der uneigentlichen und der eigentlichen Seinsweise, auf die die Seinscharaktere hin ausgelegt werden und auf die sich die Ausarbeitung der hermeneutischen Situation für eine Ontologie des Daseins zuspitzt. Während die uneigentliche Seinsweise darin ausführlich charakterisiert wird, beschränkt sich die positive Ausführung der eigentlichen Seinsweise auf einige wenige Ausdrücke und Sätze. Hierbei fasst Heidegger die Eigentlichkeit als ‚Wahl‘ und als ein ‚Wie‘. Dieses ‚Wie‘ schließt (...) er im Vortrag explizit an das Grundprinzip von Kants Ethik an, während er sich in der Abhandlung von Kants Personbegriff abgrenzt. Dieser Beitrag geht vor dem Hintergrund Kants der Frage nach einer positiven Bestimmung der eigentlichen Seinsweise über die Abgrenzung zur Uneigentlichkeit hinaus in Heideggers Abhandlung und Vortrag Der Begriff der Zeit nach. (shrink)

This study examines the attitudes of academic staff toward the use of generative artificial intelligence (GenAI) in higher education teaching. Focusing on faculty members at a college in Israel, the study explores how attitudes are associated with self-reported levels of technological pedagogical content knowledge (TPACK) self-efficacy, personal innovativeness in IT (PIIT), and two perceptual constructs drawn from the Technology Acceptance Model (TAM): perceived usefulness and perceived ease of use. A cross-sectional survey design was used, with data collected from 84 lecturers. (...) Correlation and hierarchical regression analyses revealed that both PIIT and TPACK self-efficacy were positively associated with attitudes toward GenAI, with perceived usefulness and ease of use emerging as significant mediators. Specifically, the effect of TPACK self-efficacy on attitudes was fully mediated by these perceptual variables, while PIIT retained a significant direct effect. The findings suggest that faculty attitudes toward GenAI are shaped by both individual dispositions and evaluative judgments about the tool’s pedagogical relevance and usability. This research contributes to the growing literature on AI in education by providing empirical evidence on the attitudinal antecedents relevant to faculty engagement and may inform institutional strategies that support the thoughtful and differentiated integration of GenAI in teaching. (shrink)

Ethnic minority service users in the UK face persistent disparities in access to and outcomes of mental health care. While the need for culturally adapted treatment is increasingly acknowledged, implementation remains limited. This study qualitatively evaluates ETHICA-4P—an Ethics Toolkit for Harnessing Integrity in Complex Arenas through Place, People, Principles, and Precedents—which aims to support ethical decision-making and address cultural barriers in psychotherapy. Findings suggest that ETHICA-4P is a useful tool for reflecting on ethical challenges in individual clinical work. Its impact (...) could be enhanced by clarifying how it can be applied across multiple levels, including clinical supervision, training, team collaboration, and service design. The toolkit offers timely potential for helping practitioners and service managers deliver more culturally responsive care and aligns with efforts to reduce racialized health inequalities in the UK. (shrink)

Leibniz distinguishes between contingent truths and necessary truths, but many commentators worry that Leibniz's contingent truths are not truly contingent. While scholars who consider Leibniz in the context of his work in the natural sciences often view Leibniz as a forerunner of the theory of contingent truths, scholars who consider his theological views tend to be considerably more concerned about the space for contingent truths in his system. This paper examines Leibniz's theory of contingent truths and shows that there are (...) two distinct and initially unrelated dilemmas that forced the young Leibniz of the 1670s to recognize that not all things are necessary and prompted him to develop an idea of contingency: the first concerned natural laws in natural science and the other his idea of the theodicy. The present paper argues that Leibniz's theory of contingent truths based on the principle of sufficient reason is a solution to the question of the validity of natural laws and does not lead to necessitarianism. However, Leibniz maintains a series of commitments in theology, which push him towards necessitarianism throughout his lifetime. (shrink)

This collection of essays contributes to the important task of understanding the relationship between Du Châtelet’s philosophy and the philosophies of Leibniz and Wolff. Was Du Châtelet a devoted follower of Leibniz and Wolff? Or perhaps only of Leibniz? Or perhaps only of Wolff? Alternatively, was Du Châtelet a synthetic, but nonetheless original thinker, and, if so, what exactly did she synthesize and how? Did she primarily reconceptualize Newtonian physics on Leibnizian and Wolffian grounds, or did she weave together a (...) new philosophy of her own? If she did weave together a new philosophy of her own, what were its most important threads? Were they drawn from Leibniz and Wolff or from a wider range of thinkers such as Descartes, Locke and Newtonian commentators? Or, finally, was Du Châtelet a more thoroughly original thinker than even synthetic interpretations suggest? Would it be more accurate to describe Du Châtelet as using Leibniz and Wolff as springboards for her own ideas and views? Did she stand—as she suggests—like a giant on the shoulders of giants, seeing entirely new things, offering entirely new arguments? The aim of this volume is above all to encourage further attention to the rich, still underexplored, seam where Du Châtelet’s philosophy joins with the philosophies of her contemporaries, and especially with the philosophies of Leibniz and Wolff. (shrink)

Rodriguez-Pereyra (2013) points to at least six different principles referred to as the principle of contradiction in Leibniz and states: ‘The texts suggest that on different occasions he used ‘Principle of Contradiction’ to refer to different principles. This is puzzling, given the subtlety and power of Leibniz’s mind, for it suggests that he did not really distinguish between the different versions of the principle.’ Rodriguez-Pereyra himself suggests that the ‘different principles’ are versions of the PC, as they are all principles (...) which exclude true contradiction and serve to ground mathematical and necessary truths but thinks that it needs to be spelled out more clearly how it is possible that different principles are one principle, without Leibniz taking note of this. The present paper builds on Rodriguez-Pereyra’s and shows that the different formulations of the PC amount to different logical contents. I shed light, however, on their unity and argue that the different logical contents are expressions of one epistemic principle, which I argue is the PC. The PC in my interpretation defines an act of reason by virtue of which the contrary of the contradiction is concluded to be necessarily true. I show that all of Leibniz’ formulations of the PC refer to different logical contents of this one principle and that this principle matches the two criteria Rodriguez-Pereyra establishes as constants in all six formulations. I argue that it is this epistemic unity that makes the PC a principle and one principle and that the PC itself should thus be seen to lie in this epistemic unity and not in the different logical expressions of it. (shrink)

En este artículo buscamos mostrar que, tanto en la filosofía de Schopenhauer como también en la de Bergson, la experiencia estética se constituye como el paradigma del conocimiento intuitivo. A diferencia de lo que establece la teoría kantiana, para Schopenhauer y Bergson la intuición no sólo es la única forma de conocimiento inmediato, sino que no necesita de conceptos para aprehender aquello dado en la sensibilidad. Asimismo, puesto que actualmente no encontramos demasiada literatura sobre la influencia de Schopenhauer en la (...) filosofía de Bergson, dicho análisis pretende contribuir al establecimiento de los posibles vínculos entre ambas teorías. (shrink)

O principal objetivo deste artigo é articular a noção de antropologia, contida na tese complementar de Foucault a História da loucura, Gênese e estrutura da Antropologia de Kant, e em sua obra de 1966, As palavras e as coisas, reconhecendo no uso deste conceito uma cumplicidade teórica entre os dois textos. Em segundo lugar, procuramos entender os motivos que levaram Foucault a abandonar Kant como referência crítica às ciências humanas. Ao desvencilhar-se da filosofia kantiana, o pensador francês é forçado a (...) construir outros pressupostos que tornam possíveis o estudo do homem, tanto inspirado pela tendência estruturalista dos intelectuais franceses, sem, no entanto, estruturar condições atemporais dos discursos, como na crítica de Nietzsche à tradição filosófica. (shrink)

The present volume features a collection of research papers developed through the scholarly network New Voices on Women in the History of Philosophy. The volume serves the purpose of recovering the work of brilliant women in the history of philosophy, politics, science and literature. It contains a compendium of selected papers on the work of intellectual women from across the ages and hailing from innumerable places. It boasts papers on Marie de Gournay, Elizabeth of Bohemia, Hedvig Charlotta Nordenflycht, Anne Conway, (...) Margaret Cavendish, Émilie Du Châtelet, Clarice Lispector, Edith Stein, Gerda Walther, Hannah Arendt, Iris Murdoch, Maria Gołaszewska, as well as a paper on the literary figure, Antigone. (shrink)

The aim of the article is to highlight the role of memory in subjective practical human becoming, in its particular relation given by action. Bergson and Blondel have both paid particular attention to action, conceived as a sphere of emerging of the conscience of the passing of time. Nonetheless, their analyses differ in the meaning attributed to action: while Bergson considers it as a limited part of human life, requiring a homogeneous and “spatial” approach to reality, Blondel enlarges the meaning (...) of the term “action” to reach what, even in cosmic becoming, represents the radical spring of ontological novelty and tendency to fulfilment. According to a different evaluation of action in the context of human life, their works also offer a different conceptualisation of becoming and of the role of memory, as a deeper concept than a simple collection of memories. (shrink)

Philosophy for Understanding Theology has become the classic text for exploring the relationship between philosophy and Christian theology. This new edition adds chapters on postmodernism and questions of the self and the good to bring the book up to date with current scholarship. It introduces students to the influence that key philosophers and philosophical movements through the centuries have had on shaping Christian theology in both its understandings and forms of expression.

There are two Habsburg empires in our minds: One – that of Stefan Zweig and Joseph Roth – evokes melancholy and a sense of loss, a yearning not for simpler but perhaps more colourful, less exacting...

Diogenes Laertius divides the philosophy of the Greeks into the Ionic, beginning with Anaximander, and ending with Theophrastus (in which class he includes the Socratic philosophy and all its various ramifications); and the Italian, beginning with Pythagoras, and ending with Epicurus, in which he includes the Eleatics as well as Heraclitus and the Sceptics. His work is the chief source of information we possess concerning the history of Greek philosophy and is the foundation of nearly all modern treatises on that (...) subject. (shrink)

Zusammenfassung ‚Musik‘ ist ein elementarer, wenngleich wenig erforschter, Bestandteil religiöser Praxis. Daher wird in den aktuellen Stand der Religionsmusikologie als Teildisziplin der Religionswissenschaft sowie den neueren Forschungsstand eingeführt. Dieser wird anhand der zuvor aufgestellten Kriterien einer musikphilosophisch grundierten Arbeitsdefinition von Musik auf seine religionswissenschaftliche Haltbarkeit überprüft. Anhand der hierin festgestellten Desiderata sowie Monita wird daraufhin programmatisch entworfen, was die Religionsmusikologie für die Religionswissenschaft leisten kann. Hierfür wird die Bezugsdisziplin Musikwissenschaft sowie ihre relevanten Teildisziplinen inklusive der kulturwissenschaftlichen Atmosphärenforschung herangezogen, um einen (...) Impuls für die religionswissenschaftliche Erforschung von Musik in religiöser Praxis zu liefern. Ausgehend von der Arbeitsdefinition von Musik als affektive Kommunikation, welche anhand etischer Termini intersubjektiv zugänglich gemacht und analysiert werden kann, wird dafür plädiert, einen diskursiven Ansatz zu wählen. Die intentionale Nutzung von Musik wird somit als klanglich-kommunikativer Aspekt religiöser Praxis anerkannt, dem – gemäß der Komplexität des Phänomens – mit einem breiten methodischen sowie theoretisch fundierten Instrumentarium begegnet werden muss, welches aus den musikwissenschaftlichen Bezugsdisziplinen geschöpft werden kann. (shrink)

Avec la Phénoménologie de la perception, la description de l’expérience du corps vécu devient un point central et caractéristique de la phénoménologie. Approfondissant la distinction entre Leib et Körper établie par Husserl, Merleau-Ponty revalorise le corps-sujet, vécu en première personne, par opposition au corps-objet, par exemple le corps étudié par la science. La « lecture corporelle » de la phénoménologie par les féministes, qui place au cœur de ses réflexions l’expérience du corps des...

The cyclic GMP‐AMP synthase–stimulator of interferon genes (cGAS‐STING) pathway is central for the initiation of anti‐tumoural immune responses. Enormous effort has been made to optimise the design and administration of STING agonists to stimulate tumour immunogenicity. However, in certain contexts the cGAS‐STING axis fuels tumourigenesis. Here, we review recent findings on the regulation of cGAS expression and activity. We particularly focus our attention on the DNA‐dependent protein kinase (DNA‐PK) complex, that recently emerged as an activator of inflammatory responses in tumour (...) cells. We propose that stratification analyses on cGAS and DNA‐PK expression/activation status should be carried out to predict treatment efficacy. We herein also provide insights into non‐canonical functions borne by cGAS and cGAMP, highlighting how they may influence tumourigenesis. All these parameters should be taken into consideration concertedly to choose strategies aiming to effectively boost tumour immunogenicity. (shrink)

El presente artículo relaciona el concepto de apariencia en la crítica de la economía política de Marx con “La doctrina de la esencia” de la Ciencia de la lógica de Hegel. Tras presentar algunas cuestiones de método y el proyecto de Marx desde las categorías de fetichismo y mistificación como formas de apariencia, se realiza la lectura de la crítica de la economía política de Marx desde las tres secciones de la Wesenslogik: apariencia, aparición y realidad efectiva. La sociedad moderna (...) aparecerá como una totalidad que produce su representación invertida, aprehendida en sucesivas determinaciones cada vez más concretas, desde la esfera de circulación, el valor, el dinero y el capital hasta las formas derivadas de plusvalor y el sistema de apariencia en la Fórmula Trinitaria. Por último, se plantean algunas cuestiones sobre crítica y sistema. (shrink)

En este trabajo se investiga el concepto de apariencia [Schein] que Kant desarrolla en la Crítica de la razón pura y textos complementarios. Se sostendrá que la propuesta crítica de Kant ha de ser comprendida en relación con la tradición metafísica previa —«metafísica dogmática»— y que el concepto de apariencia constituye un punto de anclaje privilegiado para abordar esta relación, además de situar a Kant como pensador moderno. Asimismo, se ofrece, siguiendo a G. Lebrun, una propuesta de distinción entre apariencia (...) lógica y trascendental. Finalmente se demarca el lugar de la ontología y la metafísica tras la operación crítica kantiana. (shrink)

El objetivo de este artículo es delimitar el sentido de lo estético moderno a partir de dos pensadores representativos de la llamada teoría marxista de la estética, Fredric Jameson y Terry Eagleton, en relación con los planteamientos de Marx. Para ello, se seleccionan algunos conceptos del pensamiento de Jameson y Eagleton –mapeo cognitivo, crítica dialéctica y lo estético como ideología– y se argumenta que pueden pensarse como un desarrollo del núcleo crítico de la crítica de la economía política de Marx, (...) el concepto de apariencia. Se propone así completar el recorrido habitual, explícito en estos mismos pensadores, que encuentra en Marx la genealogía de sus aportaciones, con el camino inverso: qué podría decirse desde Marx a los problemas que sus trabajos plantean en el campo de la estética. (shrink)