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In this paper, I present the step from isomorphism to isodynamism in Gilbert Simondon's philosophy. For this, I first explain the isomorphism argument and some of its implications and critiques. Then, I discuss some elements of Simondon's individuation theory regarding being and becoming. Lastly, I analyze this change from isomorphism to isodynamism and I offer examples of some possible derivations of isodynamism. Basically, this process involves a change in perspective, from structural similarity to operational analogy--for example, between different levels of being (physicochemical, biological and psychosocial). [ABSTRACT FROM AUTHOR]

This paper uses the critical reflections of Jeffrey Barash on the matter of the symbol in the works of Paul Ricoeur. The interpreter, interested mostly in the locus of collective memory that can be found in Memory, History, Forgetting, considers the urge of abandoning Husserl's concept of analogy, used by Ricoeur. For this purpose, he draws our attention to the concept of symbol that Ricoeur avoids developing in the context of the discussion on memory. Consequently, he researches the background of the matter in Freud and Philosophy (1965) and Time and Narrative (1983-1985). In this paper, I will try to show that the course imparted in Chicago in 1975, Lectures on Ideology and Utopia, is the appropriate work to answer from the perspective of symbolism to the problems of the constitution of collective memory through the contribution made by Ricoeur in his work on ideology. [ABSTRACT FROM AUTHOR]

Whit the aim of clariflying what exactly is the human phenomenon of akrasía or incontinence in the fullest sense (namely, that caused by epithymia or appetite), in Nicomachean Ethics VII.4-10 Aristotle introduces a type of incontinence by analogy, that is, incontinence due to thymós or courage. Despite his intentions, the explanation of the latter only complicates understanding the former, and the reader ends up without a clear understanding of either. The purpose of this article is to shed some light on the subject of akrasía due to thymós, trying, specifically, to answer three questions: (1) what exactly is this passion? (2) Who are worse, those who get carried away by their appetites (such as those who misbehave out of lust or gluttony) or those who get carried away by their anger (such as those who misbehave out of anger or jealousy), and why? Finally, (3) are we responsible for the mistakes we make in a fit of anger? [ABSTRACT FROM AUTHOR]

In this paper, I make a brief presentation of E. Watkins' interpretation of the Kantian causal model, and analyze some arguments that the author proposes against the possibility of understanding the third analogy of experience from the "event-event" model of causality. From an alternative reading of the Kantian texts, I try to demonstrate, against Watkins' view, that the third analogy of experience could be intelligible from the "event-event" model of causality, and that Watkins' model might render it unintelligible, or at least obscure, the meaning of the second analogy of experience. [ABSTRACT FROM AUTHOR]

This paper intends to examine Aristotle's conception of the 'now', such as it is presented in Physics IV 10-14. The author argues that in the two main issues Aristotle tackles there (that is, whether time exists and what time is) the now is understood as being an inner limit of time, an understanding where the main emphasis is upon the condition of indivisibility of such a limit or, in other words, upon the fact that the now is not part of time. Baño concentrates on the analogy between 'now' and moving body, presented by Aristotle in order to account for the difficult thesis that the 'now' is always the same and, at once, always different. The issue the author is particularly concerned with is the fact that the moving body does not appear to be the same to movement as the 'now' is to time, since the moving body is not an inner limit of movement. Consequently, the analogy cannot be based on the punctual condition of the 'now', and rather it seems to be based on the fact that the 'now' is a principle of time cognition, such as the moving body is a principle of cognition of movement. [ABSTRACT FROM AUTHOR]