Resumen: La presente contribución gira en torno al significado del atentado terrorista del 11 de septiembre de 2001 para la hermenéutica filosófica, en particular la de Gianni Vattimo. El turinés gestó en sus textos de entre 2006 y 2014 una versión nueva de la hermenéutica que se basa en la experiencia de este acontecimiento. Esta nueva hermenéutica estaría atenta al conflicto y a las transformaciones sociales y tendría por núcleo la noción de “evento”, Sin embargo, Vattimo mismo no ofrece (...) una definición operativa adecuada del término. Ante esto, propongo incorporar a la tradición hermenéutica conceptos como “evento” y “milagro”, acuñados por Joseph de Maistre. Se trata de una propuesta de “maistrianización” de la hermenéutica para hacer de ella un discurso viable y fructífero en un mundo violento e inestable. (shrink)

Este artigo, de âmbito exploratório, objetiva oferecer uma visão geral sobre a sustentabilidade ambiental de eventos e estudo comparativo de normas correlatas. Os resultados apontam que as normas ABNT/ISO e ASTM estipulam exigências distintas quanto à certificação de sustentabilidade de eventos acerca dos aspectos relacionados com a comunicação e o meio ambiente.

En este artículo, proponemos que es posible analizar la referencia a hechos y eventos a partir de un análisis lingüístico. Para esto, proveemos, en primer lugar, una caracterización ontológica de hechos y eventos basada en una ontología platonista, que contiene entidades concretas y abstractas y se encuentra jerarquizada en niveles, y en segundo lugar, un análisis de la referencia a hechos y eventos que parte de un análisis gramatical de las descripciones definidas que pueden ser relacionadas a dichas entidades. Finalmente, (...) determinamos si es posible referir a los hechos y a los eventos o no. (shrink)

Il linguaggio rappresenta uno degli aspetti più caratterizzanti di Processo e realtà e al contempo uno degli scogli più ardui per chi si accinge alla lettura. Per comprendere le ragioni di questa scelta, il presente articolo ripercorre le riflessioni di Whitehead sul linguaggio, sia ordinario che filosofico, per poi approdare ad un’analisi critica del linguaggio di Processo e realtà, tesa a mostrare il nesso profondo che sussiste tra la filosofia dell’evento e le decisioni che l’autore prende a livello lessicale (...) e sintattico. (shrink)

This contribution bears witness to a path of semiotic-hermeneutic research aimed at addressing the notion of Event as firstness, in Peirce’s sense, and as retraction, in Heidegger’s sense. The ‘difference’ proper to the event is thought of starting from the concepts of ‘detachment’ and ‘rebound’ that allow us to think of its retroflexion and novelty, sameness and diversity at the same time, according to the ever-repeating figures of the Ancestor and the Infant. Truth itself must be thought of in this (...) radical ambiguity, which nonetheless constitutes its irreducible life. (shrink)

The treatise The Event, albeit in an esoteric tone, points to “the trails and paths of the enduring” [Austrag] of the difference. Here Heidegger asserts that the event is itself “beyng as the relation [Verhaltnis]”, as the “inaugural between” [Zwischen], overcoming the onto-theo-logical metaphysics, which thinks of beyng as the stable foundation of being. In the third section, which is titled The Difference [Der Unterschied], Heidegger highlights that the difference does not separate being as the supersensory world from beings as (...) the sensory world; it is not the ontological difference [Differenz], which is “objectified” [vergegenstandlicht] in Being and Time, rather it traverses within beyng itself. Beyng is essentially difference, from which separations arise. Nevertheless, in his view, ontological difference, or rather the differentiation [Unterschiedung], remains an inevitable step to reach the inceptual thinking, i.e., the fundamental question of beyng as Unterschied. Such thinking is de-founding [Ent-stiften] toward the enduring of the difference as well as the saying of the event is a gainsaying [Ab-sage], as the thinkers must often speak in the mode of denial. Although the difference is unexperienceable for “metaphysical humanity”, Heidegger believes that there must be possible an experience of beyng itself, i.e., an experience of the difference, even if for a “transformed humanity”, which bear the pain of enduring. The difference appropriates “now and then” and the event dispropriates [enteignet], causing human being to experience his “dependence” and the “consignment” [Uber-eignung] in which his “self-arrogation” [Sich-zu-eigen] is grounded. Unfortunately, in Heidegger’s Denkweg the thought of difference remains a broken path, which other thinkers will tread. However, by asserting that at the origin there is no stable ground, but the movement of differentiation, by asserting that the ‘not’ is co-essential to beyng, or otherness to the self, Heidegger opens another beginning for the thinking. (shrink)

The Bible is the Word of God as expressed in human language. The goal of the present article is to develop a hermeneutical approach based in the communicative function of language. It first takes up the constitutive elements of the communicative event and the different patterns of representation. It then focuses in the exact operative function of language so as to clarify the relation between the semantic content and its pragmatic usage. Finally, it analyzes the specific characteristic of a biblical (...) text to apply the above communicative process to the analytical interpretation of a literary text. (shrink)

The purpose of this work is to get to know which are the most frequent factors of stress in the childhood and, considering that the perception of the threat is intermediate by the characteristics of each subject, establish if there is any connection between those events taken as threatening and t..

La presente contribución intenta realizar un pensamiento ontológico acerca de la violencia social. Se centra en el estudio de la violencia como origen, como origen de las instituciones sociales y las condiciones de diálogo racional. Para el efecto, se sirve de una doble fuente: la ontología de la actualidad de Gianni Vattimo y la metapolítica del Conde Joseph de Maistre, a las que integra y articula en función del concepto de “evento” (Ereignis), que Vattimo toma de Martin Heidegger y (...) de Maistre gesta por su cuenta para significar las revoluciones sociales y los cambios institucionales. El motivo del trabajo es un evento violento ocurrido en la región selvática del Perú en 2009, que se conoce como “el Baguazo”. (shrink)

El objetivo de esta investigación se centra en observar los eventos organizados por las empresas más responsables según el ranking MERCO, teniendo en cuenta si cumplen con las características de sostenibilidad definidas por la ISO 20121 sobre sistemas de gestión de sostenibilidad de eventos, que son: inclusividad, integridad, responsabilidad y transparencia. Para ello se analizarán todos los eventos, prestando especial atención a aquellos específicamente considerados como sostenibles. Los resultados muestran que menos de la mitad siguen criterios de sostenibilidad en su (...) realización. Llama la atención que la Norma ISO 20121 es de escasa aplicación en las organizaciones más responsables de España. (shrink)

Em Como é ser um morcego?, Thomas Nagel examina a po-lêmica questão da descrição dos eventos mentais e sugere que somente uma fenomenologia objetiva, ainda por ser construída, seria capaz de dar con-ta da dimensão universal característica dos enunciados da ciência – pen-sada como discurso da terceira pessoa –, ao mesmo tempo em que salva-guardaria o caráter particular atribuído aos estados mentais, acerca dos quais se supõe que a perspectiva da primeira pessoa detenha um conhe-cimento privilegiado. A presente comunicação pretende (...) mostrar, a partir das críticas à psicologia formuladas por filósofos contemporâneos de tradições distintas, como Wittgenstein e Georges Politzer, que esse im-passe em torno do cunho subjetivo dos eventos mentais e a descrição objetiva dos mesmos requerida pela ciência repousa justamente na ilusão de que se tem, na primeira pessoa, acesso privilegiado aos próprios esta-dos mentais. A impossibilidade de uma linguagem privada, apontada por Wittgenstein, assim como a noção de “drama”, proposta por Politzer como constituindo o fato psicológico por excelência, parecem fazer con-vergir as vertentes continental e anglo-saxã da filosofia contemporânea no que tange à desconstrução da antiga ilusão de uma vida interior que antecederia as práticas lingüísticas. Em uma palavra, pretende-se mostrar que é somente no âmbito da linguagem – portanto, de uma perspectiva universal –, que se constrói um discurso do particular – aquele acerca dos próprios eventos mentais.In What is it like to be a bat?, Thomas Nagel examines the polemic question about the description of mental events and sug-gests that only what he calls an objective phenomenology, yet to be formulated in a distant future, could finally confer the universal dimension of scien-tific statements, regarded as third person discourse par excellence, to those mental statements, which characteristic is to preserve the first person perspective. The present paper intends to show that George Politzer’s and Ludwig Wittgenstein’s philosophies of psychology, despite their dif-ferent theoretical approaches, had already pointed out, far before Nagel’s article, that the dilemma concerning the objectivity of third person per-spective of science and the first person perspective of mental statements is a consequence of the illusion that one has, from the first person per-spective, a privileged access to one’s own mental events. Wittgenstein’s argument on the impossibility of a private language and Politzer’s notion of drama as constituting the very psychological fact in stead of what he calls “Classical Psychology” concepts of “mind” and “behaviour”, both converge to the deconstruction of the ancient illusion of an “interior life” which anticipates, and therefore determines linguistic practices. In other words, this paper aims to point out that only from a linguistic realm, therefore, from an universal perspective, it is possible to construct a par-ticular discourse – that one regarding ones own mental events. (shrink)

A construção de uma narrativa sobre eventos traumáticos de extrema violência e horror esbarra nas dificuldades e limites da representação de acontecimentos e fenômenos históricos com verossimilhança. A linguagem escrita impossibilita que eventos como o Holocausto sejam representados e apreendidos completamente, devido a escala de horror perpetrado que não encontra paralelo na vida cotidiana. Discute-se o conceito de História do tempo presente, o processo de produção de uma narrativa, a natureza dos eventos traumáticos e a dicotomia vítimas-perpetradores.The Narrative of Traumatic (...) Events in the Present Time History: challenges for the historian The construction of a narrative about traumatic events of extreme violence and horror collides with the difficulties and limits on the representation of historical occurrences and phenomena with veracity. The written language hinders that events such as the Holocaust could be portrayed and understood completely, due to the scale of horror inflicted that has nor parallel in everyday life. It is discussed the concept of History of the time being, the process of narrative production, the nature of traumatic events and the dichotomy of victims-perpetrators. Resumen La Narrativa de Eventos Traumáticos en la Historia del Tiempo Presente: los desafíos para el historiador La construcción de una narrativa acerca de los eventos traumáticos de extrema violencia y horror se topa a las dificultades y los límites de la representación de los acontecimientos y fenómenos históricos con verosimilitud. La lenguaje escrita hace que sea imposible para eventos como el Holocausto sean representados y aprehendidos por completo debido a la escala del horror perpetrado que no tiene paralelo en la vida cotidiana. Se discute el concepto de la historia del tempo presente, el proceso de producción de una narrativa, la naturaleza de los eventos traumáticos y la dicotomía víctimas-perpetradores. (shrink)

The aim of this paper is to propose an idea of musical phenomenon as event rather than as object. Music leaves the domain of objects when the sound, detached from its physical source, enters in the musical context (Roger Scruton). Music is a concatenation of auditory events linked with an autonomous logic; causal relations between sounds form an ideal world, different from the physical one, in which dynamic processes take place without reference to any object (Francis Wolff). The autonomy of (...) sound from its objective source and the idea of a musical world of pure events allow us to examine the musical process as a set of auditory qualities without substratum, i.e. qualia without substance (Antonia Soulez). In this perspective, it is possible to propose a desubstanzialization of musical object that does not imply a form of skepticism about musical reality. Musical event comes rather from a complex interaction between auditory material and forces from the world outside (Pascale Criton). Considered as an event and not as an object, musical phenomenon is no more a sign for something else, even though it remains enigmatic for its double – human and “worldy” – origin. (shrink)

En este artículo, examino la transformación del gesto hermenéutico de Heidegger respecto a los grandes textos de la filosofía occidental. Defiendo que, entre 1920 y 1939, Heidegger pasa de un trabajo de «destrucción fenomenológica», donde la interpretación se mide a partir de la experiencia de fenómenos positivos (la historia, el sí-mismo, la fe, la existencia) a un trabajo de «destrucción poiética», dirigido hacia una historia «por venir», ligada a una «experiencia originaria» de la cual tan solo el poeta (Hölderlin) y (...) el pensador (Heidegger) parecen tener la llave. Sin embargo, el pensar heideggeriano amenaza así con hundirse en una forma de hybris (o de desmedida), al sobrepasar la finitud constitutiva de toda hermenéutica digna de ese nombre. (shrink)

In this article we present and historically reconstruct the problem and meaning of history in its relation to the question of being in Heidegger’s thought, in particular from 1927 to the philosophy of the event, a period that extends to 1944. The main works of these decades are then specifically analysed, from Sein und Zeit to the unpublished treatises on the event, including also Vom Wesen des Grundes and Vom Wesen der Wahrheit, as well as the Black Notebooks, with an (...) emphasis on their essential fragments. The problem of history is shown as early as 1927 in close connection with the phenomenon of being, and they develop together up to the Heideggerian philosophy of the event. The origin of the problem is to be found in the connection that Heidegger establishes between history, existence and philosophy as unitary phenomena in relation to being that explain each other, thus passing from the existential historicity of Being and time to the history of being as Ereignis (or vice versa, to the Ereignis as history of being). (shrink)

The paper aims at an in-depth examination of the relationship between Ereignis and Enteignis with particular reference to the treatises of the third section of the Gesamtausgabe. Enteignis does not only name the mode of manifestation of Being [Wesung des Seyns] as Machenschaft, but indicates, the ex-propriating valence that constitutively belongs to the event-appropriation [Ereignis]. It indicates the suspension [das Ansichhalten], the retreat [Entzug], the detachment [Abgechiedenheit] and the sunset [Untergang] that prevail in the thinning/revealing dynamic of the event understood (...) as the initiation of the beginning. Through this interpretation of the Ereignis as the retraction of Being [Sein] in the dynamic of destiny, it is possible to characterise the unfolding of the Lichtung as an abysmal event of giving and as difference. The being’s abandonment of Being [Seinsverlassenheit des Seineden] – in which lies the non-metaphysical root of nihilism – and the consequent unfolding of Being as difference, would conceal a kind of paradoxical donating foundation that suspends Being in the event of the Gabe, of the donation as Lichtung. Jacques Derrida has likened this paradoxical form of gift without donor and without donee to the concept of the holocaust, finding in it the very beginning of the history of Being. The Enteignis refers, that is to say, to an absolute oblivion, deeper and more original than the metaphysical oblivion of Being, to a Verwindung not only of metaphysics but of Being itself in the direction of abyssal donation. As Jean-Luc Nancy has suggested, it is possible to link the abandonment of being to the abundance of donation and to trace, therefore, the supra-metaphysical meaning of Enteignis in the abandonment of and to the possibility of the beginning and the future, in the germinating ‘catastrophe’ of the giving of Being. (shrink)

ABSTRACT The influence of Cassirer's work on Bakhtin's writings from the 1930s has been studied in some detail but scholars have not examined Bakhtin's early work, Toward a Philosophy of the Act (K filosofii postupka), in connection with Cassirer's philosophy. The article first reveals how attuned Bakhtin was with the intellectual Zeitgeist not only of his own times, but also that of the 20th century. The uncanny intellectual harmony between the ideas of Bakhtin and Cassirer can be seen at the (...) very beginning of Bakhtin's career. The two thinkers are united in their reception, transformation, and attempt to reconcile two antithetical philosophical positions dominant at the beginning of the 20th century: the transcendental philosophy of Kant, Neo-Kantianism, and the Lebensphilosophie of Simmel, Bergson, and Heidegger. Bakhtin and Cassirer were alarmed by the cultural pessimism and potential nihilism inherent in the position of Lebensphilosophie. Next, the author shows ways in which Bakhtin's and Cassirer's ideas resonate with those of the later 20th century Jacques Derrida. (shrink)

"Changes in events and changes in things" foi originalmente publicado pela Universidade de Kansas, em 1962, e republicado em 1968 na coletânea Papers on Time and Tense. Agradecemos ao Departamento de Filosofia da Universidade do Kansas por nos ter cedido gratuitamente os direitos para a publicação desta tradução. Arthur Norman Prior (1914-1969) nasceu e estudou na Nova Zelândia. Quando escreveu este artigo, era professor da Universidade de Manchester, na Inglaterra. Mais tarde, transferiu-se para Oxford, onde lecionou até seu falecimento. É (...) considero um dos mais importantes filósofos e lógicos do tempo do século XX.. (shrink)

The purpose of this paper is to argue that abductive reasoning is part of a cognitive process of interpreting something as being something. The paper holds two fundamental claims. First, it proposes a definition of interpretation as a type of cognitive event. Second, it is argued that in some cases the activity of interpreting is a process to search for plausible assumptions for consistent explanatory hypotheses formation. As a result of these two theses, it is concluded that logic of interpretation (...) could enrich and extend the study of so-called reproduction or hypothesis generation. The treatment given here to abduction is contrasted and integrated into the history of studies on logical pattern of abduction and its applications. (shrink)

El deporte moderno ha evolucionado sustancialmente en los últimos años, principalmente en los aspectos económicos y organizativos. La clave para ello ha sido la gran demanda de los ciudadanos hacia el mismo. Ello ha provocado su comercialización y la organización de grandes acontecimientos deportivos, que como los JJOO o los Campeonatos del Mundo, obligan a crear modelos de organización en los que se distribuyen las áreas de trabajo para resolver las tareas que se plantean, como los transportes y alojamientos de (...) la gran cantidad de personas que acuden, los aspectos técnicos deportivos, los medios materiales, los recursos humanos, etc. (shrink)