The following presentation has for object raise the problem of the human action and the technology. The human and instrumental. The human effort for trying to control (to (limit) the technology, is the Hybris against which the word of Apollo gets up in Delphi. The knowledge of the limits of the man, it is what claims the man and not to the claimed responsibility, with which he believes, there has been delivered him the mission to direct his own destination. (...) The Nosce te ipsum, of the temple of Apollo, is the philosophy, the wisdom that is in the recognition of the limits that mark the essence of the man and that it consists of thinking never trying to exceed them. What will be postulated here, is that the concept of precaution and his Principle, it continues being a determination of the technology, not only a consummation of the instrumental and anthropologic action, but a consummation of the ‘technical’ of the thought. (shrink)

This article presents a critical analysis of the views of Michael Sandel on human enhancement in his book The Case Against Perfection (2007). Sandel argues that the use of biotechnologies for human enhancement is driven by a will to mastery or hybris, leading to an ‘explosion of responsibility’ and a disappearance of solidarity. I argue that Sandel is using a traditional concept of solidarity which leaves little room for individual differences and which is difficult to reconcile with the modern (...) trend towards individual autonomy and cultural heterogeneity. With reference to the sociology of Giddens, I argue that the ‘explosion of responsibility’ can be considered an expression of the insecurity in modern society and the need for reflexivity in personal and social life. I argue that the need for reflexivity is a driving social and cultural force behind the interest in human enhancement, and that this trend can go together with a commitment to take care of the needs of others. I agree with Sandel that there is a risk that human enhancement may develop into ‘hybris’, particularly when enhancement is driven by scientism and a naturalist reduction of human values to neurological processes. Enhancement based on scientism will threaten solidarity defined by Honneth as an interactive relationship aimed at the mutual recognition of individual identities in relation to a shared value horizon. I will call for a reflective approach in which human enhancement technologies are explored in the context of a ‘system of reference’. Such a reflective approach will help to protect against the hybris of scientism and to maintain solidarity with vulnerable groups. (shrink)

The themes of hybris, erôs and mania are interconnected in Plato’s final opus, the Laws, regarding his narrator’s construction of sexually accepted norms for his ‘second-best’, utopian society. This article examines this formulation, its psychological characteristics and philosophical underpinnings. The role and function of his social programme are considered in the context of the Laws and the hypothetical polis outlined therein. However, this particular formulation is not a new development in later Platonic thought. It is, rather, a logical extension (...) of earlier Platonic ideas, expressed in a number of previous dialogues, and brought to bear in the peculiar circumstances of the ‘second-best’ polis. This can be especially observed in relation to the Symposium and Phaedrus. Instead of regarding the construction of sexuality in the Laws as a work in isolation, these earlier ideas are here considered intertextually as part of a broader Platonic continuum. (shrink)

At the close of the Cyclops adventure Odysseus piously sacrifices to Zeus the ram that has carried him out of Polyphemus' cave. Yet the god spurns his offering and ponders instead the destruction of Odysseus' ships and their crews :These lines need explaining, as they present two difficulties, one formal, the other thematic. How can Odysseus know what Zeus is pondering? As a first-person narrator Odysseus assumes temporarily the role of the epic poet, yet without being given the latter's omniscience. (...) He retains therefore the restricted perspective of an epic character which precludes any precise knowledge of supernatural processes. (shrink)

RESUMEN Frente a la hybris de la subjetividad que culmina en el proyecto moderno-humanista, surge la necesidad de pensar de otra manera la esencia del hombre ya sin el lastre de toda la tradición filosófica occidental. Este viraje que Heidegger imprime al pensar se explica aquí desde lo que denomino tesis para la reconstrucción de un posthumanismo en la perspectiva de la kénosis y que se resume en: la superación de las leyes de la gramática y el acento en (...) el decir poético; el reconocimiento del mientras tanto de la existencia humana finita siempre en camino; y, por último, el preciso abajamiento del pensar tal y como corresponde no ya a la incontestable potestad del señor del ente sino a la esencial pobreza del pastor. ABSTRACT Before the hybris of subjectivity that culminates in the modern-humanist project, there arises the need to think the essence of man, in another way, a way already without the burden of the entire western philosophical tradition. This turn that Heidegger gives to thinking is here explained from what I call: thesis for the reconstruction of post-humanism in the perspective of kenosis, which can be summarized as overcoming the laws of grammar and accent in the poetic saying, recognition of a meanwhile of the finite human existence always on its way and, finally, the precise reduction of thinking as it corresponds not to the power of the lord of the being but to the essential shepherd’s poverty. (shrink)

This chapter delves into Camus’ attempt to define a possible modern morality through the concept of Revolt. To achieve this, he criticises the effort to reintroduce the dimension of the sacred using the contemporary ideology and praxis of Revolution. This approach represents a return to a messianic attitude and, with it, the criminalisation of man in the name of a new absolute truth. This new absolute truth translates into a triumph of hubris and, with its limitless attitude, nihilism. In contrast, (...) Camus asserts reasons for a Revolt that entails firstly a return to tension, to a measure, which is a living and creative contradiction—a conflict between different human exigencies. (shrink)

Reseña del libro Las degeneradas trans acaban con la familia, coordinado por Ira Hybris.

Through a detailed analysis of Xenophon's defence against a charge forhybrisamong the Ten Thousand, this paper discusses violence, reputation and hierarchy in Greek military and social contexts. Contrary to other recent treatments of the episode, the study highlights the centrality of honour/shame dynamics and of desert in establishing and upholding social order, showing that these notions are found consistently in numerous examples as early as Homer. Addressing the apparent lack of strict discipline in Greek armies, the paper concludes that shame (...) and peer pressure had a strong normative power in acknowledging and reconciling personal claims and common interests within a group. (shrink)

En este trabajo, y utilizando como eje la obra de Karl Polanyi, se intenta esbozar una crítica del economicismo y de la sociedad que lo produce, esa sociedad embarcada en un devenir histórico-cultural que bien puede comprenderse como una paulatina totalización económica de la vida humana. Ese es el recorrido crítico que aquí se quiere plantear, siquiera de manera embrionaria.

“¿Principio de caridad o hybris?” La intuición de Wittgenstein, de que el significado lingüístico se constituye dentro de la trama de vida pareciera hacer posible un acercamiento entre la tradición hermenéutica continental y la filosofía analítica del lenguaje. En el presente artículo se sostiene que esta intuición debe ir acompañada de una revisión de la concepción del sujeto implícita en el “principio de caridad” de Donald Davidson. Sin esa reconcepción, el principio de caridad se convierte en una forma encubierta (...) de imperialismo conceptual incompatible con el espíritu de la hermenéutica continental. Se concluye el artículo con algunas observaciones sobre el relativismo a la luz de las consideraciones anteriores. (shrink)

The inevitability of death and the fragility while facing the imponderables of nature and the conflicts of coexistence have marked human life from its origins, turning it into a constant crisis and thwarting the persistent yearning for happiness. That is why the struggle to transcend the horizons of mortal limitations and attain the eternal bliss of the gods, or at least a glorious memory, constitutes an essential theme of the Homeric Poems, the first literary documents of the West. Their narrative (...) deals with the fundamental dilemma of heroes like Achilles or Odysseus: the need to overcome mortality, in the memory of the living, through aristeia, versus the risk of exceeding, through hybris, the limits imposed on their own share of happiness. The symbolic spectre of fratricidal wars, already present in archaic poetry, is intensified by Greek tragedy, and later by Roman epics, because of the terrible experiences of the Peloponnesian War and the bella ciuilia at the end of the Roman Republic. After the glorious and patriotic spolia opima of the historic Marcellus, disconcerting shadows are projected by Virgil on the fictional hero Aeneas, and a total subversion of the concept of aristeia dominates Lucan’s epic poem on the civil war between Caesar and Pompey: the bellica uirtus that immortalises the name of the warrior becomes a scelus nefandum, the soldiers are mere instruments and anonymous targets for slaughter, and the few named embody the supreme hybris of the parricides. Other poets and philosophers tried to find a positive balance, suggesting aurea mediocritas and the control of emotions, thus enriching the humanistic heritage of the ancient world. (shrink)

This chapter is divided into three sections. The first section examines the aims of education in the Anthropocene: ow they can be positioned between the two poles of learning to live and to become oneself, or conversely, to learn about the exteriority of the world? While it may be relatively easy to set the goal of education in the Anthropocene as learning about the world, and therefore about politics, the second section goes into more detail on the need to learn (...) to live, and to bring life to others by supporting them with limits (Hétier, R. (2019). Apprendre à faire vivre en Anthropocène. In N. Wallenhorst & J.-P. Pierron (Eds.), Eduquer en Anthropocène. Le Bord de l’eau) starting with the structuring limits on human actions that are, in fact, planetary boundaries. The third section then focuses on the shift we need to make in the way we learn about the world. (shrink)

Dem anthropofugalen Denken wird die dionysische Bejahung des Lebens entgegengestellt. Nietzsches Ja zum Leben steht somit solchen Denkern entgegen, die das Heil der Welt in der Verweigerung des Erdendaseins erblicken. Das Buch stellt im ersten Teil die negativen Passagen Schopenhauers zum Thema Leben vor, die Nietzsches Widerspruch herausgefordert haben. Der zweite Teil ist dialektisch als Nietzsches Antwort mit dem Konstrukt Übermensch zu verstehen, welcher die allgemeine Problematik der Höherentwicklung aufzeigt. Dabei ist Nietzsches generelle Skeptik gegenüber Moral als Antwort auf die (...) Schopenhauersche »Quelle der Moral« zu verstehen. (shrink)

Dieses Kapitel ist in drei Abschnitte unterteilt. Der erste Abschnitt untersucht die Ziele der Bildung im Anthropozän: Wie können sie zwischen den beiden Polen des Lernens zu leben und sich selbst zu werden positioniert werden, oder umgekehrt, über die Äußerlichkeit der Welt zu lernen? Obwohl es relativ einfach sein mag, das Ziel der Bildung im Anthropozän als Lernen über die Welt und daher über Politik zu setzen, geht der zweite Abschnitt detaillierter auf die Notwendigkeit ein, zu lernen zu leben und (...) anderen Leben zu bringen, indem man sie mit Grenzen unterstützt (Hétier, R. (2019). Apprendre à faire vivre en Anthropocène. In N. Wallenhorst & J.-P. Pierron (Hrsg.), Eduquer en Anthropocène. Le Bord de l’eau), beginnend mit den strukturierenden Grenzen menschlichen Handelns, die tatsächlich planetare Grenzen sind. Der dritte Abschnitt konzentriert sich dann auf die Veränderung, die wir in der Art und Weise, wie wir über die Welt lernen, vornehmen müssen. (shrink)

La voluntad de poder para Nietzsche es un saber estar en el mundo, es un saber danzar con el ritmo y movimiento de la naturaleza. Es desde este horizonte donde debe comprenderse la valoración que Nietzsche realiza del mito como la forma de narración que comprende los movimientos subterráneos de la naturaleza. Ahí donde Nietzsche habla de la transvaloración de todos los valores está planteándose la sustitución de los valores morales por los valores artísticos. Nietzsche mismo hizo de la poesía, (...) de la música y la danza sus objetivos de estudio pero no sólo eso, también representaron para él motivo y pasión de su existencia. Palabras clave: arte; hybris; mito; poder ; voluntad. Art, Myth and Will to Power in F. NietzscheTo Nietzsche, will to power is a sort of know how to be in the world, a sort of knowing how to dance at nature’s rhythm and within its movement. It is from this horizon that one must understand Nietzsche’s appraisal of myth as the narrative form which encompasses nature’s subterranean movement. Where Nietzsche speaks of transvaluation of all values, he is suggesting the substitution of moral values by artistic ones. Nietzsche himself made poetry, music and dance, the focus of his studies. But it is not just that: they represented to him the motive and passion of his existence. Keywords: Art; Hybris; Myth; Power; Will. (shrink)

Current scholarship on Clearchus’ Lives emphasizes a moralizing historiographical schema of pernicious luxury, in which truphē leads to koros, then to hybris, and finally to destruction. Yet all the fragments used to construct this theory are preserved in one late source, the Deipnosophistae of Athenaeus. A study of the diction and immediate context of these so-called fragments demonstrates that the moral themes are presented in language that is far more likely to originate in the cover text rather than in (...) the Lives. Furthermore, this moralizing schema that binds together acts both effeminate and hybristic – as if the one followed naturally from the other – cannot be found securely attested elsewhere in Greek thought before the Roman Era. Thus we argue that, based on the evidence that survives, it is anachronistic to suggest that Clearchus espoused this principle. In addition, those who study Hellenistic fragments need to scrutinize more carefully the exact phrasing and framework of the Deipnosophistae, and be more wary about Athenaeus’ attribution of contemporary values to his sources. (shrink)

Militärtechnisch könnte der Westen (und sogar Deutschland alleine) einen Krieg gegen den Islamischen Staat (IS) gewinnen; aber es wäre ein weiterer Pyrrhussieg über radikale Kräfte unter islamischer Flagge. Wenn wir uns für die Folgen unseres Nichtstuns verantwortlich fühlen sollen, dann sind wir erst recht verantwortlich für die fatalen Neben-, Spät- und Langzeitfolgen unserer Interventionen im Nahen Osten : Die Region ist voller Waffen (die zum erheblichen Teil von uns stammen) und voller Fanatiker, die auch wegen unserer Anwesenheit immer neu radikalen (...) Zulauf finden. Nach all diesen entmutigenden Erfahrungen sollten wir uns eingestehen, dass wir uns überschätzt haben und gescheitert sind. Um der Konfrontation auf lange Sicht ein Ende zu bereiten, sollten wir aus der Region vollständig abziehen, keine Waffen liefern – und in der muslimischen Welt um Entschuldigung für unsere vormalige Hybris bitten. Der Frieden im Nahen Osten muss von den dort Wohnenden selber gefunden werden. (shrink)

W artykule wykazuję, że życie i twórczość Jana Jakuba Rousseau w kuriozalny sposób wpisują się w schemat tragedii greckiej. Jest to teatr jednego aktora, inspirowany przedstawieniami pierwszego tragika Tespisa. Rousseau przez całe życie z wielkim patosem gra przed światem rolę cierpiętnika, który jako człowiek jest ciemiężony przez ludzi. We wszystkich jego tekstach chodzi tylko o jego własną, jednostkowo pojętą wolność. Rzekomo broniąc tej wolności, Rousseau nakłada wiele teatralnych masek i wciela się w Boga oraz w wiele fikcyjnych postaci, dzięki którym (...) chce zmienić świat na taki, który lepiej odpowiadałby jego potrzebom. Dwa główne dzieła Jana Jakuba, _Umowa społeczna _i _Emil_, powstałe w tym samym czasie, są dramatyczną próbą połączenia _polis _z _oikos _i odtworzenia indywidualnego raju utraconego. Niebawem jego paranoja osiąga apogeum i Rousseau czuje się ofiarą powszechnego spisku przeciw niemu i czyni szaleńcze próby zachowania dla potomnych swego patologicznego dzieła, w którym występuje jako sędzia we własnej sprawie. W _Przechadzkach samotnego myśliciela _wreszcie trafia do swojego raju, ale to oznacza, że zupełnie traci kontakt z rzeczywistością i ulega iluzorycznemu utożsamieniu z wielbioną przez siebie naturą. Występując na wyimaginowanej scenie, Rousseau pewnie nie uświadamia sobie faktu, że sam jest ciemiężycielem bliskich mu osób. Cynicznie wykorzystuje bowiem sprzyjających mu ludzi, by osiągnąć życiowy sukces i potwierdzić swoją niezwykłą wielkość, oraz oddaje własne dzieci do przytułku, by nie przeszkadzały mu w karierze. W ten sposób dyskredytuje się jako człowiek i ponosi klęskę jako tragiczny twórca, ponieważ działa pod wpływem pychy (_hybris_) i nie umie adekwatnie ocenić sytuacji, w jakiej się znalazł (_hamartia_). Być może oczyszczenie z win (_katharsis_) przyniosłoby mu poddanie się medycznej terapii wodnej dla maniaków, o której pisze Foucault w _Historii szaleństwa w dobie klasycyzmu_. Rousseau jednak z niej nie korzysta, a w jego czasach nie jest jeszcze stosowana psychoanaliza Freuda, która pozwoliłaby mu opowiedzieć terapeucie wszystkie swoje sny o potędze, uwolnić się od stłumionych pragnień oraz fantazji i w końcu powrócić do świata normalnych ludzi, jako człowiek bez manii wielkości i manii prześladowczej. (shrink)

A história do Ocidente pode ser lida de acordo com o sentido da palavra grega hybris : transgressão, presunção, desmesura. Hoje, vivemos o ápice de um percurso marcado pela desejo de tudo dominar. Por sua extrema gravidade, a crise contemporânea nos coloca diante da responsabilidade de questionar a própria dimensão na qual pensamos, e a maneira em que compreendemos nossa identidade enquanto humanos e nosso lugar na totalidade do real. Palavras-chave : civilização ocidental; crise; hybris ; questionamento.The history (...) of the West can be read according to the meaning of the greek word hybris : transgression, arrogance, loss of measure. We presently live the pinnacle of a course marked by the desire to dominate all beings. The extreme gravity of contemporary crisis confronts us with the responsibility of questioning the very dimension in which we think, as well as the manner in which we understand our identity as human beings and our place in the totality of being. Key words : western civilization; crisis; hybris ; questioning. (shrink)

This paper aims to analyze one of the highest achievements of humankind, the classical tragedy, via the application of the heuristic paradigm proposed by Aristotle in his Physics, the fourfold determination of the concept of cause. This scientific methodology – one of the most effective viatica for a comprehensive response to the question of the nature of an object – informs the inquiry into the universal nature of tragedy, its hypercomplexity and hence its ethical and human relevance. Firstly, the concept (...) of tragedy is dissected into its four causes – material, formal, efficient and final; given that the object of research is at the same time tragedy in general and this specific tragedy , each cause is subdivided in two, a distal one and a proximal one . Then, the methodology of the four causes is applied to the formal cause alone, the tragic conflict, in an attempt to better understand tragedy’s quiddity. The results of this more specific causal determination are finally applied to the four causes of tragedy, supporting the hypothesis of a close relationship between hybris, amartia, tragic conflict and education of the phronesis. (shrink)

Hybris, the concept which is briefly discussed in this article, is frequently looked upon, in archaic and classical Greek culture, as an outrage against mortals or immortals. For a hybris to exist, an excess is required regarding a given thresholdand a retaliatory counterpart, from a themistosynē, a specific sense of justice, a little different from dikaiosynē. This article proposes to think of hybris against physis (a concept which is also briefly discussed here), as a way of understanding (...) both the punitive counterpart that results in illness (individual or collective) and the means to avoid or circumvent the outcome or even the perpetration of hybris through the application of particular knowledge. (shrink)

Se justifican tres tesis. Primera, el sentido mítico-religioso tradicional de la justicia como castigo de la [palabra en griego] quedó desacreditado durante la Guerra del Peloponeso, como bien lo muestra Tucídides. Segunda, en tiempos de Aristóteles, tal sentido ya habría desaparecido en favor de un nuevo paradigma basado en el concepto de [palabra en griego]. Tercera, la obra de Platón constituye uno de los últimos intentosde recuperar ese sentido mítico-religioso tradicional tratando de interpretar la Guerra del Peloponeso a través del (...) mecanismo del castigo de la [palabra en griego]. --- “The notion of ‘hybris’ in Plato’s Critias”. The following theses are basically justified: (1) the traditional mythical-religious sense of justice as punishment of the [greek word] was discredited during the Peloponnesian War, as Thucydide shows. (2) In times of Aristotle such a sense had already disappeared in favour of a new paradigm based on the concept of [greek word]. (3) Plato’s work constitutes one of the last attempts to recover the traditional mythical-religious sense trying to interpret the Peloponnesian War through the mechanism of punishment of the [greek word]. (shrink)

Rousseaus Werk ist in mehrfacher Hinsicht als fundamentale Auseinandersetzung mit der Philosophie der Aufklärung zu lesen, erstens als ein konstruktiver Beitrag, welcher aufklärerischen Chiffren wie der Vertragstheorie oder dem Rationalismus wichtige sensitive Facetten hinzufügt, zweitens als polemische Kritik an der Hybris der menschlichen Vernunft sowie am einseitigen Fortschrittsoptimismus, den viele andere philosophes des Lumières an den Tag legten, sowie drittens und letztens das Zeugnis eines frühen Gespürs für die Dialektiken, die das aufklärerische Zeitalter unweigerlich mit sich bringt. Gleichermaßen faszinierend (...) wie befremdlich sind dabei vor allem die persönlichen Kämpfe, die Rousseau mit führenden Aufklärern seiner Zeit wie Voltaire, Diderot, d’Alembert, d’Holbach, Grimm oder Hume im Laufe seiner Biographie austrug (Trousson 2000; Sturma 2001; Blom 2011) und die ihn im Laufe seines Lebens zunehmend in Einsamkeit und Verzweiflung stürzten. Doch auch wenn es den meisten seiner Zeitgenossen wohl so vorkam, hat Rousseau diese intellektuellen Kämpfe keineswegs alle verloren. (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)

Im Erfolgsfall winken dem Wagemutigen Ruhm, ökonomischer Gewinn sowie wachsendes soziales und symbolisches Kapital. Dem Scheiternden bleibt zumindest der Nachruhm: Hat er nicht die Zukunft herausgefordert und sich nicht passiv in sein Schicksal ergeben? Eingegangene Risiken werden jedoch erst im nachträglichen Erzählen zum Wagnis. Was die einen als Wagnis preisen, mag von anderen als Fehler, Übermut, Hybris, ja Verbrechen gesehen werden.

El propósito de este artículo es profundizar en el pensamiento de Arendt y estudiar su interpretación del mundo griego, en diálogo con el estado actual de la historia de la antigua Grecia, en especial por lo que se refiere a los conceptos de acción, nomos y libertad, así como a la importancia del espacio político del ágora. Además, se tiene el objetivo de rebatir esa amplia recepción que le atribuye una suerte de ingenua grecomanía y de mostrar las limitaciones que (...) ella misma observa en el planteamiento político de la polis. Lo que se descubre es que Arendt no encuentra en la antigua Grecia ninguno de los contrapesos de la acción que considera necesarios para que ésta no caiga en la _hybris_, como son el perdón, la promesa y la autoridad, o que el concepto romano de _lex_, debido a su carácter relacional, resulta mucho más cercano a su comprensión de la política que el griego de _nomos_. (shrink)

Résumé La tradition occidentale a toujours été foncièrement anthropocentrique. A travers l’esprit scientifique, l’homme moderne parvient à une sorte de colonisation du reste de la nature, dans laquelle seul son propre bénéfice fait sens. Cette conception est entrée dans une période de crise depuis la seconde moitié du xx e siècle, particulièrement dans le dernier tiers, et l’on assiste au bouleversement de quelques-uns des principes ontologiques constitutifs de l’homme occidental. La philosophie grecque, la tradition judéo-chrétienne, la Renaissance, voilà les trois (...) grands moments de cet anthropocentrisme ; le quatrième étant l’homme comme dominateur de la nature et du cosmos. Depuis la seconde moitié du xx e siècle, cette situation produit une contre-conscience, la conscience d’ hybris de l’anthropocentrisme occidental, la conscience d’avoir transgressé toute limite et toute frontière avec l’autodestruction par le biais de la bombe atomique. La double posture d’orgueil et de chute dans l’ hybris constitue le grand fond philosophique des débats éthiques, politiques, idéologiques qui accompagnent actuellement le domaine de la biologie et de la génétique dans ses évolutions. Cela étant, est-il possible à l’homme, en termes philosophiques, intellectuels et artistiques, de dépasser l’anthropocentrisme? Oui, par l’auto-contention, l’antique sofrosyne, qui réclamait la mesure face à l’ hybris. Mais l’homme occidental craint le dépassement de l’anthropocentrisme, l’idée que l’homme n’est rien lui faisant peur (le froid pancosmique). Une voie intermédiaire est souhaitable : il faudrait récupérer la conscience d’un certain animisme, récupérer l’âme du monde. (shrink)

Este ensayo analiza la obra Barioná, el hijo del trueno de Jean-Paul Sartre, centrándose en la negación como fundamento de la libertad y la transformación del protagonista. A través de un análisis textual hermenéutico-fenomenológico y un enfoque existencialista, se examina cómo la conciencia trágica de Barioná lo lleva a rechazar la sumisión religiosa y la lógica de la violencia dominante, situándose en ruptura con la identidad judía ortodoxa en el contexto de la dominación romana sobre Judea. Se destaca el papel (...) de la angustia, la hybris y la libertad como actos creadores, que conducen al personaje hacia una conversión existencial, entendida como afirmación auténtica de la libertad en co-presencia del Otro. La obra se interpreta desde la filosofía sartreana, en diálogo con autores que compartieron con Sartre contextos históricos complejos, como Hannah Arendt, por su análisis de la condición judía y el totalitarismo, y Jean Duvignaud, por su estudio del héroe trágico, resaltando la dimensión ética y política de la narrativa. (shrink)

Labor is both punishment and curse.At least this is what the mythical scenes of division and exclusion in Hesiod and in the Old Testament dramatise.At the same time they can be regarded as symptoms of misogyny.Without doubt, those two mythical scenes and the divine power to curse and sentence have held their spell over the economic tractates from antiquity to the modern period. How do the ancient writings of economic theory—and specifically Aristotle’s Politics and Ethics—regulate female Pleonexia on the one (...) hand, and the limitless penal labor imposed on men on the other? How in turn do the economic tractates of the modern period—and here specifically John Locke’s famous essays on the economy of labor—respond to the problem of female hybris on the one hand and the characteristical burden and suffering associated with labor on the other? What role does the differentiation and separation between free and unfree, productive and reproductive labor and, not least, the economic marginalisation of reproductive labor, play in this? And finally: In what way do »King Bee« and Queen Bee, Nurse Bee and Drone appear in this context as figures of an at once mythical and economic zoology, whose emblematic efficacy extends up to Bernard Mandeville’s Fable of the Bees? (shrink)

This paper examines the correlation of freedom and responsibility in the context of an individual self-realization. The discourse of transcendental semiotics in conjunction with the principles of communicative philosophy we have chosen as the methodological basis for the proposed reasoning. Although a person stands in the way of development throughout the history, accentuation of “self-realization” begins with the Renaissance and concerns the formation of a secular public space and philosophical ideas of uniqueness a person with his or her vocation and (...) recognition of dignity. Focusing on self-realization is an ambiguous axiological and depends on many social, cultural and ethical discourse factors whose impact is analyzed in the text. We conceptualize freedom in the aspect of pragmatic mind and adhere to the view that it has transcendental communicative topоc. This means that freedom may be carried out as a responsibility in terms of internal human needs only inter-subjective, in the realm of communicative ethical relationships. As for freedom of Practical Reason, his intellectual function cannot be reduced to a purely formal scientific knowledge; it is the reason that arises from the “discourse of connectedness and responsibility for the world”. The process of self-realization of person involves a subjective transfiguration that occurs in one process of social transformation. His key design factor is congruent with increasing degrees of freedom and responsibility, and the main character is effective establishment of citizens. Genealogically freedom is realized in a negative sense, and initially it is perceived as release of (“freedom from”) “inner censor” (parrhesia), which is present in the emotional state as a pleasure of arrogance and disdain for another (hybris), and secondarily – as “liberation from” (“freedom from”) the external political interference in personal life. Thus, the phenomenon of freedom arises from the needs of individual human development. Another semantic side of freedom has positive self-determination in the sense of responsible self- control, designing development of humanity and benevolent social values, interactions and relationships. If the source of freedom outlines the needs of individual creative growth, the factors of self-control and responsibility relate opportunities and the need to support evolutionary synergy of humanity. Keywords : freedom, responsibility, self-realization, semiozys, transcendental communicative community, pragmatic reason, evolution, vocation, dignity, recognition, authenticity, citizen. (shrink)

Der Beitrag untersucht das Motiv der menschlichen Vergänglichkeit bei Homer und Pindar. Sterblichkeit, so die These dieses Beitrags, bedeutete im frühgriechischen Denken eine alle Lebensbereiche umfassende Begrenztheit des Daseins. Gemeint waren nicht nur die zeitliche Endlichkeit des Lebens, sondern auch der beschränkte Umfang und die Unbeständigkeit der seelisch-körperlichen Kräfte und äußeren Güter. Im Unterschied zu klassischen und hellenistischen Konzepten wird die Vergänglichkeit bei Homer und Pindar im Rahmen einer Theoanthropologie thematisiert, die das menschliche Sein in Relation zur Sphäre der unzerstörbaren, (...) ewigen Götter bestimmt. In dieser Perspektive ist eine praktische Dimension eingefasst. Die Vergewisserung der Begrenztheit des ‚erdgebundenen‘ Lebens sollte vor Hybris bewahren und megalomanische Tendenzen korrigieren.Der Beitrag wertet zunächst relevante Stellen aus der Ilias und der Odyssee aus und untersucht im Anschluss daran die Rezeption der homerischen Motive bei Pindar. Besondere Berücksichtigung erfahren dabei die achte Pythie und das Fragment 131b, das erste Spuren einer Unsterblichkeitskonzeption enthält. Den Abschluss bilden einige Beobachtungen zur Sterblichkeit bei Sophokles, der erkennbar an die frühgriechische Diskussion anknüpft. (shrink)