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Resumen En el pensamiento contemporáneo, el relato de Babel ha suscitado alegatos teológicos contra los proyectos titánicos del racionalismo moderno y exégesis poéticas en defensa de la diseminación idiomática. Los dos ensayos de Michael Oakeshott titulados “La Torre de Babel” permiten reconocer las principales inquietudes intelectuales del autor y los diferentes dilemas teóricos en la comprensión del Estado europeo moderno. No solo escenifican el aspecto ruinoso del racionalismo moral y el utopismo político, sino también los riesgos de la política de la fe, del colectivismo, y de la reducción de las asociaciones humanas a transacciones instrumentales o corporaciones empresariales. En la exégesis de Oakeshott, Babel se perfila como un mito político moderno, que exhibe una marcada ambivalencia mediante la convergencia de motivos éticos, religiosos, políticos e, incluso, poéticos.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2022-11-09T18:10:22Z No. of bitstreams: 2 Ok_adelvando_pereira_souza.pdf: 989405 bytes, checksum: 729b418cce02822c34a339fd658373a1 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Made available in DSpace on 2022-11-09T18:10:22Z (GMT). No. of bitstreams: 2 Ok_adelvando_pereira_souza.pdf: 989405 bytes, checksum: 729b418cce02822c34a339fd658373a1 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2022-07-28 This dissertation deals with the subject of social networks in the light of the Theory of Communicative Action by the German philosopher, Jürgen Habermas. Its main focus is on the Habermasian concern with communicative action, as a model of qualified action in the search for understanding in human relationships and, in particular, in the use of social networks. Its elaboration process involves a deep dive into the concepts of rationality, understanding, the world and the world of life, communicative action, strategic action, public sphere, instrumental reason and the definition of social network. It aims, above all, to broaden the debate on the risks and limits of the strategic use of social networks, in order to suggest the path of communicative use, language is seen as a medium of communication at the service of understanding and strongly assumes the role of great challenge that is to make social networks an instrument of authentic communication in the promotion of respectful social relationships. Esta dissertação trata do assunto das redes sociais à luz da Teoria do Agir Comunicativo do filósofo alemão, Jürgen Habermas. Seu foco principal está na preocupação habermasiana com a ação comunicativa, como modelo de ação qualificada na busca pelo entendimento nas relações humanas e, de modo particular, no uso das redes sociais. O seu processo de elaboração passa por um mergulho aprofundado nos conceitos de racionalidade, entendimento, mundo e mundo da vida, agir comunicativo, agir estratégico, esfera pública, razão instrumental e a definição de rede social. Ela almeja, antes de tudo, ampliar o debate sobre os riscos e os limites do uso estratégico das redes sociais, a fim de sugerir o caminho do uso comunicativo,a linguagem é tida como um medium de comunicação a serviço do entendimento e assume com força o grande desafio que é tornar as redes sociais um instrumento de comunicação autêntica na promoção de relações sociais respeitosas.

Uno de los ámbitos de investigación de Ramón Rodríguez es la historicidad de la filosofía que, pensada al modo de Heidegger, supone un modo de eludir las filosofías de la historia que han sido tan importantes durante el siglo XX y que aún perduran, bajo nuevas formas, en el XXI. Lo que aquí propongo es someter a interrogación cómo ha podido configurarse y perseverar la idea, dominante en el seno de la tradición marxista, de que la filosofía es capaz de proporcionar un conocimiento de la sociedad superior al que proporcionan las ciencias sociales. Para entenderlo presento un paralelismo con lo sucedido con la metafísica durante el período histórico de construcción de las ciencias de la naturaleza, que dio lugar al tipo de confusión entre ciencia y filosofía al que puso fin la Crítica de la razón pura. Algo semejante parece haber ocurrido durante el período histórico de construcción de las ciencias sociales, cuyo primer gran paradigma fue la historiografía científica.

G. W. Leibniz fue un lector frecuente de la obra filosófica de Suárez, lectura que dejó una huella profunda en su metafísica. En concreto, el uso que Leibniz hace de los principios se puede ver como una aplicación práctica del tratamiento que hace Suárez de los principios en las Disputaciones metafísicas.

En este artículo, el autor muestra una tensión al interior de la obra de Francisco Miró Quesada. Una tensión que aparece en su lucha contra los escépticos y en su intento por salvar una razón mínima. Dicha tensión se manifesta tras la publicación de los Apuntes en 1963 y luego en el Esquema en 2012. Obviamente, la tensión recorre esos 50 años. Pero el autor también añade lo que pudo haber sido una salida a dicha tensión: el reconocimiento y valoración de una razón limitada y pragmática. Así, frente a la propuesta de Miró Quesada de una razón mínima con la cual salvar el proyecto racionalista, el autor propone una visión pragmatista de la razón, que sería el reconocimiento de las consideraciones evolucionistas.

A Linguística de Corpus ancora-se num paradigma teórico que se caracteriza por uma abordagem empirista e por uma conceção da linguagem como um sistema probabilístico. Em Linguística, o empirismo é uma abordagem que concede estatuto primor- dial aos dados que provêm da observação da linguagem, geralmente agrupados sob forma de corpus, opondo-se ao racionalismo. O racionalismo baseia-se no estudo da linguagem a partir da introspeção, entendida como maneira de averiguar modelos de funciona- mento estrutural e a formação do processo cognitivo da linguagem. Por conseguinte, verifica-se um antagonismo entre as posturas filosóficas características da concepção empirista e racionalista da linguagem, representadas pelos seus maiores vultos. Por um lado, Halliday, representante da concepção empirista, e, por outro lado, Chomsky, o maior vulto do racionalismo na Linguística. Há, no entanto, novas abordagens que devem ser consideradas. De todas estas concepções constituiu-se o maior número de trabalhos da lin- guística de corpus, nas áreas da lexicografia e terminologia – produção de dicionários, glossários, bases de dados terminológicas, etc. Corpus linguistics is anchored in a theoretical paradigm characterised by an empiricist approach and as well as by a conception of language as a probabilistic system. In linguistics, empiricism Empiricism is an approach that grants primordial status to data coming from the observation of language, generally grouped together in a corpus, as opposed to rationalism Rationalism. Rationalism is based on the study of language through introspection, which is regarded as a way of assessing models of structural functioning and the formation of the cognitive process of language. As a result, there is a chasm between the philosophical perspectives characteristic of the empiricist and rationalist conceptions of language, represented by its main contributors. On the one hand, there is Halliday, a representative of the empiricist conception, and, on the other hand, Chomsky, the greatest figure of Rationalism rationalism in linguistics. However, new approaches need to be taken into consideration. From all these conceptions the greatest number of works of corpus linguistics has been derived, in the areas of lexicography and terminology – production of dictionaries, glossaries, terminological databases, etc.

No pensamento de António Sérgio a memória individual ocupa aparentemente um lugar insignificante. No contexto de uma obra tão variada tudo parece obedecer a um ideal racionalista unitário de coerência íntima, a um impulso para a cidadania e expectativa de futuro melhor – o que se compreende se atendermos à intencionalidade de progresso, à marca libertária e à sede de absoluto que percorre o seu ideário. No entanto, a releitura de passagens autobiográficas esquecidas – modo de se observar a si mesmo e de se confrontar com o seu segredo íntimo – revela um complexo auto-retrato em que se torna evidente a necessidade de autojustificar o apelo de acção, a par de uma dimensão que durante muito tempo lhe foi negada: a marca romântica e mística de um dissidente das elites políticas e intelectuais do seu tempo, relativamente a uma mentalidade dominada pela dimensão material da vida e pela superstição do poder.

El artículo muestra 1) el distanciamiento de Nietzsche respecto de la filología clásica de su época, 2) explicita las fuentes de las que bebió El nacimiento de la tragedia y 3) pasa a analizar su metafísica del arte, la cual es presentada bajo la dialéctica entre Apolo y Dioniso leídos como instintos de la naturaleza. Seguidamente, 4) muestra su crítica del optimismo socrático, la cual puede ser leída como una crítica de la modernidad necesaria para su proyecto de la renovación cultural por medio de la cultura trágica. En este sentido, el texto busca articular los presupuestos metafísicos en esta primera etapa de Nietzsche con su proyecto de reforma cultural para Alemania. Termina con unas cortas conclusiones.

Dostoevsky was convicted for taking part in a revolutionary conspiracy against the czar, and this experience as a prisoner left deep marks in his literary trajectory. Starting from the defense of the Russian soil, considering it the only space able to articulate an opposition to the rationalist and romantic theories, the novelist will establish his critique of modernity. Therefore, this article seeks to analyze Dostoevsky’s criticism of Western ideologies and how that critical conception is formulated as a critique of modernity, but in the terms of a modern discourse. Dostoiévski foi condenado por conspiração revolucionária contra o tsar e a experiência do cárcere deixou marcas profundas em sua trajetória literária. Partindo de uma defesa do solo russo enquanto único espaço capaz de articular uma oposição às teorias racionalista e romântica, o romancista estabelece sua crítica da modernidade. O artigo, portanto, busca analisar as críticas de Dostoiévski às ideologias ocidentais, bem como em que sentido essa concepção é elaborada enquanto crítica da modernidade, porém nos termos de um discurso moderno.

En El hombre y lo divino, María Zambrano sostiene, como Nietzsche, que los seres humanos nunca alcanzarán la verdad racionalmente. Agrega un corolario ético: hay que asumir tales limitaciones. Pero Zambrano va más allá que Nietzsche al aceptar las implicaciones de su postura. Además, su demanda de suponer que hay una porción incognoscible del mundo, unida a su elogio del arte modernista (Schoenberg y Picasso) por descubrir lo incognoscible, implica que una extensión lógica de este elogio, si incluyera el cine, debería contener más que el neorrealismo italiano al que Zambrano hizo referencia en sus escritos fílmicos, al modernista Michelangelo Antonioni. In El hombre y lo divino, María Zambrano argues, like Nietzsche, that humans cannot attain truth rationally. She adds an ethical corollary to accept such limitations. But Zambrano goes beyond Nietzsche in assuming the implications of her claim. Also, her prescription to suppose that the world has some rationally unknowable portion (along with her praise of modernist art —Schoenberg and Picasso— for discovering the unknowable) means that a logical extension of this praise, were it to contain film, might include not thenItalian neorealism referenced in Zambrano’s writings on cinema, but the modernist Michelangelo Antonioni

Dado o crescimento de visões ingênuas e críticas à ciência e sua autoridade, é natural que se questione as propostas educacionais que possam fomentar ainda mais um relativismo. Tendo em vista esse risco, com base em estudos sobre história da cosmologia na primeira metade do século XX, argumenta-se a pertinência de se incluir controvérsias sobre a natureza da ciência na educação científica. Para isso, são apresentadas e discutidas duas visões antagônicas de filósofos da ciência sobre a mudança das teorias científicas: o racionalismo crítico de Imre Lakatos e o anarquismo epistemológico de Paul Feyerabend. Elas foram empregadas para criar duas sínteses de obras sobre a história da cosmologia: primeiro uma reconstrução racional da história e em seguida uma história com maior espaço para a pluralidade de teorias, incluindo a presença de fatores usualmente considerados não racionais na ciência. Como conclusão, se propõe que este tipo de controvérsia tem potencial para evitar que continuem aumentando visões ingênuas sobre a ciência, tanto baseadas em uma confiança excessiva na autoridade de especialistas, quanto de uma radicalização da desconfiança de qualquer autoridade.

El presente artículo investiga de qué modo tanto para María Zambrano como para Miguel de Unamuno el lenguaje que proporciona la lógica de la racionalidad moderna resulta insuficiente para captar y aprehender la existencia y su problemática. Ambos pensadores comprenden en este sentido que es la palabra poética la que permite un mayor acercamiento a lo que la existencia tiene de resistente a la conceptualización con que ha operado la filosofía sistemática, de la que también ambos recelan. Este artículo se propone ahondar en la defensa de esa palabra como vehículo de un pensamiento distinto, capaz de hacerse cargo de lo que la filosofía olvidó, la vida en su devenir. This article investigates how, for both María Zambrano and Miguel de Unamuno, the language provided by the logic of modern rationality is insufficient to capture and apprehend existence and its problems. Both thinkers understand, in this sense, that it is the poetic word that allows a better understanding of how existence is resistant to the conceptualization with which systematic philosophy has operated, of which Zambrano and Unamuno have doubts. This article aims to delve into the defense of that word as a vehicle of a different thinking, capable of taking care of what philosophy forgot, life in its mutability.

El siguiente trabajo se encuentra centrado en el recorrido trazado desde las conceptualizaciones del racionalismo y los postulados de la ciencia clásica respecto de la concepción del hombre y de la vida, hacia los paradigmas que se abrieron camino para pensar en los desafíos actuales, que desde la complejidad debaten a las ciencias humanas. Un mundo de disciplinas estudiadas con certeza y propósito metódico requiere de otro mundo que se presente atravesando, cuestionando y reformulando sus postulados desde la emergencia de crisis y grietas. Son estas grietas las potenciadoras de investigaciones en complejidad y darán fundamento a este estudio. La necesidad de delimitar zonas de verdad ha animado el estudio disciplinario y de los diversos modelos filosóficos que, desde el racionalismo, dieron su forma al procedimiento de cada verdad. Es desde ese devenir que el pensamiento de la complejidad avanza con sus conceptualizaciones y paradigmas de reflexión, siendo el objetivo, tanto delimitar los conceptos que cuestionaron los postulados deterministas como ahondar en el significado de la revolución científica del siglo XIX. La entrada de las ciencias en un proceso de devenir rompe con las conceptualizaciones de procesos aislados, apuntando a la comunicación transversal entre lo heterogéneo. Si el desafío es el avance del conocimiento, su progreso anida en la incierta complejidad.//This study is based on the outlined path that goes from Rationalism conceptualizations and postulates of Classic science as regards the conception of man and life to the paradigms that opened their way to think about current challenges, which, from complexity, debate with human sciences. A world of disciplines studied with certainty and methodical purpose requires another world that goes through, questions and reformulates its postulates from the emergence of crisis and rifts. These are the rifts that trigger off research in complexity, which will provide this work with grounds. The need to define truth scope has encouraged a field of study and diverse philosophical models, which, from Rationalism, have provided truth procedure with a shape. It is from this development that complex thinking advances with its conceptualizations and reflection paradigms, being the objective to delimit the concepts that question deterministic postulates and to delve into the meaning of scientific revolution in the 19th century. Sciences entry in the development process breaks away from conceptualizations of isolated procedures, aiming at transversal communication among the heterogeneous. If the challenge is knowledge advance, its progress, nest in uncertain complexity.

From the beginning of the sixties untill the end of the seventies, an intense debate took place in Germany that has become famous under the title “The Rehabilitation of Practical Philosophy”. Its origin is es-sentially found in the philosophical positions which, while fairly dif-ferent from one another, were later brought together under the single designation “neo-Aristotelism”. The recovery of the Aristotelian un-derstanding of praxis and of the ethical and political knowledge with which it is concerned has offered itself as an alternative paradigm for the unitary notion of science that characterizes modernity, and has opened a perspective from which it is once again possible to examine in a critical manner the identification of science with theory posited in modernity, as well as the paleo-modern and modern notion of reason and its development in the direction of mere instrumentality and func-tionalism. Therefore, despite quite a few unilateral decisions, the con-siderations and problems brought to our attention by the rehabilitation of practical philosophy and the neo-Aristotelians retain a disturbing relevance.

In the Third Antinomy Kant exposes in a dramatically way the conflict between freedom and natural necessity. Kant uses denominations that they induce to confusion, because he resolves different problems than those we use to attribute to him. According to Kant, the new science opposes natural legality and freedom. This paper maintains that this false interpretation of the scientific epistemology depends on a slanted vision originated in the rationalistic metaphysics; among others reasons, because Kant takes the Physics from Wolff instead of Newton.

EnglishThe following work will seek to revisit the notion of applied rationalism in the Gaston Bachelard’s epistemological work. More precisely, to analyze separately the elements that constitute such notion, inserted in the book of the same name. In this sense, it will explore elements such as: dialogical philosophy, regional rationalisms, intellectual self-surveillance, among others, with a view to contributing to the debates about the relevance of the author's epistemological work, as well as, for debates in historical epistemology, wide range. The work also includes specific propositions about the construction of interfaces between Bachelard's epistemological thinking and themes such as education and politics. portuguesO seguinte trabalho buscara revisitar a nocao de racionalismo aplicado na obra epistemologica de Gaston Bachelard. Mais precisamente, analisar separadamente os elementos que constituem tal nocao, inserida no livro de mesmo nome. Nesse sentido, explorara elementos como: filosofia dialogada, racionalismos regionais, vigilância intelectual de si, dentre outros, tendo em vista contribuir para os debates acerca da relevância da obra epistemologica do autor, assim como, para os debates em epistemologia historica, de uma forma ampla. O trabalho ainda inclui proposicoes pontuais acerca da construcao de interfaces entre o pensamento epistemologico de Bachelard e temas como educacao e politica.

RESUMEN: Este artículo busca problematizar los conceptos de mito y líder carismático en la obra de Carl Schmitt, presentándolos como ejes fundamentales en la comprensión de la crítica del autor al liberalismo y, al mismo tiempo, señalando la contradicción que subyace en el aparente irracionalismo de estos conceptos y su devenir en técnica pura dentro de la teoría política schmittiana. ABSTRACT: This article seeks to problematize the concepts of myth and charismatic leader in Carl Schmitt’s work, presenting them as fundamental axes in the understanding of the author’s critique to liberalism and, at the same time, ointing out the underlying contradiction in the apparent irrationalism of these concepts and its becoming pure technique within Schmittian political theory.

“Rousseau est-il rationaliste?”. Essa pergunta abre a primeira das análises que Robert Derathé dedica ao genebrino. Derathé insere-se em um debate já amadurecido durante aproximadamente quatro décadas, e impulsionado explicitamente por Ernst Cassirer, cujas teses Eric Weil levará às últimas consequências. Cumpriremos aqui uma incursão nas interpretações que Cassirer, Derathé e Weil propõem acerca do racionalismo de Rousseau, apontando para a peculiaridade das conclusões às quais chega cada um deles, embora todos compartilhem a recusa de ler Rousseau como mero philosophe de la sensiblerie. Nessa perspectiva, o confronto com o kantismo tornar-se-á essencial para entendermos a fecundidade das três leituras.

espanolEn este articulo se analiza la formulacion del pensamiento politico antimoderno realizada por Rafael Gambra, en continuidad con el tradicionalismo politico hispano de los siglos XIX y XX. La nocion de “Reino” sirve al autor para asentar una evaluacion negativa de la modernidad politica, que condensa en el racionalismo y su configuracion dominante: el Estado “racional”. En dicho contexto, resaltamos la critica al liberalismo, como teoria y sistema, momento central de la desintegracion politica. En contraposicion, la “monarquia social y representativa” emerge como modelo historico e idea regulativa, equivalente a una realizacion adecuada de aquello que los clasicos denominaban ciudad o comunidad politica. EnglishThis article discusses the reformulation of the monarchical thought made by Rafael Gambra, in continuity with the political traditionalism of the 19th and 20th centuries. The notion of “Kingdom” helps the author to settle a negative evaluation of political modernity, which condenses in rationalism and its dominant configuration: the “rational” State. In this context, we underline the critique of liberalism, as a theory and political system, the central moment of the political disintegration. In contrast, the “monarchy social and representative” emerges as a historical model which is equivalent to a proper realization of what is known as the classic city or political community.

The text discusses the notion of alterity present in María Zambrano’s El hombre y lo divino. This concept is linked to the notion of piety, that is, to know how to deal with the other and that the Spanish author links with the treatment that the Greek religion maintained with the gods, as the correct way to deal with the divine. Zambrano repositions the ordinary meaning of both concepts, away from their contemporary use, to build a new meaning. This repositioning takes place in the historical context of positivist rationalism, which seeks to be responded with the proposal of the Spanish philosopher of a thought open to the other.

El pensamiento poético de Eduardo García (São Paulo, Brasil, 1965) sufrió cambios y evoluciones a lo largo de los diferentes períodos de su vida, aunque un suelo común de diálogo entre irracionalismo poético y racionalismo filosófico puede detectarse con facilidad. En este artículo analizaremos la importancia de sus primeros trabajos teóricos y su libro sobre escritura creativa, Escribir un poema, para determinar su importancia en el ulterior desarrollo de su poética personal. The poetic thought of Eduardo García (São Paulo, 1965) suffered some changes and evolution across the different periods of his life, notwithstanding a common ground of dialog between poetical irrationalism and philosophical rationalism is easily detectable. In this article we will examine the importance of his early theoretical effort and his book about creative writing, Escribir un poema, in order to fix their role in the subsequent development of his personal poetics.

This paper has two main purposes, the first is to develop a criticism on the notion of modernity, or Western rationalism, presented in contemporary theories of modernity, characterized by the idea of autonomy and self-sufficiency of reason regarding the foundation of a binding notion of social normativity. The study criticizes the main perception of these theories of modernity, namely, the proposition that profane and secularized rationalism, marked by an impartial, neutral, formal and impersonal perspective in axiological-methodological terms, is enough to ensure this same epistemological-moral Universalism without religion and metaphysics. The second purpose consists in arguing in favor of a political and religious Universalism that points to the incapacity of this purist and independent notion of reason in generating and sustaining, without foundation and application based on metaphysics and religion, a universal content of Human Rights. The work is grounded on bibliographical analysis of contemporary theories of modernity, from a criticism to their central presumption, which is the autonomy, self-referentiality and self-subsistence of reason relatively to religion and metaphysics, proposing, as a conclusion, the correlation of reason and religion-metaphysics as the path and the content of epistemological-moral Universalism.

portuguesAs interpretacoes referentes ao relacionamento entre Blaise Pascal e Renne Descartes costumam situar-se entre dois extremos. Algumas vezes, o autor dos Pensamentos e interpretado como uma especie de cartesiano indeciso, incapaz de separar o seu discurso religioso das investigacoes cientificas e filosoficas. Outras vezes, Pascal e estereotipado como uma especie de anti-cartesiano empedernido, um apologista cuja fe nao pode evitar o racionalismo. O presente busca evitar estas duas compreensoes, tentando encontrar um Pascal que foi cartesiano em certa medida, mas, ao mesmo tempo, critico de Descartes, sem que, contudo, tal critica justifique a acusacao de irracionalismo. EnglishThe interpretations regarding the relationship between Blaise Pascal and Descartes Renne usually be between two extremes. Sometimes, the author of Thoughts is interpreted as a sort of Cartesian indecisive, unable to separate his religious discourse of the scientific and philosophical investigations. Other times, Pascal is stereotyped as a kind of anti-Cartesian obdurate, an apologist whose faith cannot avoid rationalism. This seeks to avoid these two understandings, trying to find a Pascal was Cartesian to some extent, but at the same time critical of Descartes, without, however, such criticism justifies the accusation of irrationalism.

Se busca precisar cómo la Crítica de la razón pura responde al problema fundamen-tal del Iluminismo alemán: la articulación entre la autoridad de la razón y la fe. Kant busca rescatar las intenciones del racionalista dogmático –compatibilizar la fe y la razón–, pero rechaza el racionalismo y su método. La “Antinomia de la razón pura” y la “Disciplina de la razón pura” llevan a cabo esta estrategia: la primera evidencia que el racionalismo no puede fundamentar la fe por medio de la razón y elucida el origen de esta incapacidad; la segunda se distancia del método racionalista utilizado en las pruebas de la “Antinomia”. Queda así abierto el camino para una razón finita pero crítica, capaz de ser restituida al lugar de autoridad que la Ilustración le ha reservado.

Se afirma que los enunciados necesarios a posteriori, propuestos por S. Kripke, exigen una comprensión débil de la necesidad; esto quiere decir: a) existencia contingen-te del designatum(no existencia en toda situación contrafáctica) y b) dependencia racionalista en principios lógicos a priori, particularmente los de diferencia y de identidad. La principal consecuencia es que los enunciados necesarios a posteriori corresponden a instancias de dichos principios lógicos. Contrario al racionalismo, esto no exige que dichos enunciados sean a priori, pues su justificación requiere in-formación empírica. Finalmente, se defiende que la distinción entre denotación y designación permite sostener que la necesidad débil se aplica a las instanciasde la clase, y no a esta, con lo que se evita el indeterminismo referencial.

Resumen Este ensayo se ocupa del tratamiento dado por René Descartes al descubrimiento de la circulación de la sangre hecho por William Harvey y sus diferencias respecto al papel del corazón en este proceso. Tomando distancia de la interpretación tradicional de la controversia, se concluye que, si bien Harvey fue un declarado aristotélico y Descartes un filósofo de estirpe materialista, los postulados de este último exhiben varios prejuicios escolásticos y una fuerte carga teórica en las observaciones. Por el contrario, la propuesta de Harvey, aunque inspirada en el Estagirita, termina librando a la fisiología de consideraciones propias del pensamiento de Aristóteles. Abstract This paper deals with the treatment given by Rene Descartes to the discovery of blood circulation made by William Harvey, and its differences regarding the role of the heart in this process. Taking distance from the traditional interpretation of the controversy, it is concluded that, although Harvey was a declared Aristotelian and Descartes a philosopher of materialistic descent, the lattest’s postulates exhibit several scholastic prejudices and a strong theoretical charge in the observations. On the contrary, Harvey’s proposal, although inspired by Aristotle’s philosophy, ends up freeing physiology from considerations of Aristotelian thinking.

Este trabajo expone y comenta las diferentes acepciones del concepto de iconoclastia, desarrollado por Gilbert Durand en varias de sus obras, así como sus diversas etapas históricas. Se trata de un concepto central de la hermenéutica simbólica de Durand, el cual le permite reivindicar la importancia de la imaginación y de la actividad imaginaria en la formación de la cultura y de todos los productos del pensamiento simbólico: ciencia, arte y religión. Al mismo tiempo, se lleva a cabo la crítica de las diversas vertientes que asume la iconoclastia, desde la Edad Media hasta la época actual. Se hace particular énfasis en la crítica del racionalismo cientificista moderno y contemporáneo, principalmente: el cartesianismo, el empirismo y el positivismo. A las corrientes iconoclastas definidas y criticadas por Durand se agregan la del marxismo ortodoxo y las del llamado arte conceptual contemporáneo. This work presents and comments on the different meanings of the concept of iconoclasm developed by Gilbert Durand in several of his works, as well as its various historical phases. It is a central concept of Durand's symbolic hermeneutics, which allows him to assert the importance of imagination and imaginary activity in the formation of culture and the products of symbolic thought: science, art and religion. At the same time, the author makes a criticism of the diverse aspects assumed by iconoclasm, from the Middle Ages to the present time. Particular emphasis is placed on the criticism of modern and contemporary scientistic rationalism, in particular: Cartesianism, empiricism, and positivism. Orthodox Marxism and contemporary conceptual art are added to the currents of iconoclasm defined and criticized by Durand.

History and class consciousness is considered, consensually, as one of the main foundations of WesternMarxism. Similarly, its contribution to the genesis of critical theory cannot be despised. Thepresent article aims at pointing out how some of the decisive concepts of the theoretical structureof the Frankfurt School were developed in 1923 by Georg Lukács. It emphasizes specially theconcepts of reification and rationalism. Following a trail opened up by Karl Marx, History andclass consciousness considers reification the central phenomenon of capitalist society. Rationalism,for its turn, is exposed through two articulated dimensions: the sphere of thought – speciallyin science and philosophy –, and in the domain of material life, such as economic rationality. História e consciência de classe é considerado, consensualmente, como um dos marcos de fundaçãodo marxismo ocidental. Sua contribuição para a gênese da teoria crítica tampouco pode serdesprezada. O presente artigo procura mostrar como alguns conceitos decisivos do arcabouçoteórico da Escola de Frankfurt foram desenvolvidos em 1923 por Georg Lukács. Destaca,sobretudo, os conceitos de reificação e racionalismo. História e consciência de classe considera areificação, seguindo uma trilha aberta por Karl Marx, o fenômeno central da sociedade capitalista.O racionalismo é exposto em duas dimensões articuladas, na esfera do pensamento – emespecial na ciência e na filosofia –, e no âmbito da vida material, como racionalidade econômica.

espanolEl objetivo de este escrito es discutir el rol y validez de las intuiciones en el ambito epistemico, en particular el rol de las denominadas intuiciones racionales y su caracteristica de acceso a priori a ciertos items o de conocimiento o de creencia. Se analizara el supuesto de centralidad de las intuiciones en la argumentacion filosofica. Este supuesto otorga un rol evidencial a una intuicion I que un sujeto S tiene respecto a una proposicion P. En otras palabras, dicha intuicion seria un proceso confiable para acceder al valor de verdad de dicha proposicion, cumplir el rol de conductora de verdad. El criterio de conductora de verdad es asociado generalmente o una creencia o a un item de conocimiento, y el afirmar que una intuicion es confiable implica que es una via de acceso al valor de verdad de cierto item de conocimiento o de creencia. Siguiendo a Cappelen, en este escrito afirmo que el supuesto de centralidad es errado, en primer lugar, porque una intuicion racional no tiene por objetivo fundamentar, justificar o evidenciar la verdad o falsedad de una creencia o conocimiento, sino mas bien cumplir un rol propedeutico y transmisor previo a la determinacion de ese valor de verdad. Hay, por tanto, un criterio de dispensabilidad en el rol epistemico que le compete a una intuicion y un rol de falseador epistemico indirecto via descarte de hipotesis. EnglishThe aim of this paper is to discuss the role and validity of intuitions in the epistemic field, in particular therole of so-called rational intuitions and their characteristic of access to certain items of a priori knowledgeor belief. The assumption of centrality of intuitions in philosophical argumentation will be analyzed. Thisassumption gives an evidential role to an intuition I that a subject S has regarding a proposition P. In otherwords, this intuition would be a reliable process to access the truth value of such a proposition, fulfillingthe role of conductor of truth. The truth-conduciveness criterion is usually associated either with a beliefor with an item of knowledge, and affirming that an intuition is reliable implies that it is a way of accessingthe truth value of a certain item of knowledge or belief. Following Cappelen, here I affirm that theassumption of centrality is wrong, firstly because a rational intuition is not intended to ground, justify or evidence the truth or falsity of a belief or knowledge, but rather to fulfill a propaedeutic role andtransmitter role before the determination of that truth value. There is, therefore, a criterion of dispensability in the epistemic role that corresponds to an intuition and an indirect epistemic defeater rolevia discarding hypotheses.

Entre los estudios críticos que existen en torno a la obra de Paul Feyerabend predominan aquellos que subrayan una discontinuidad radical entre la versión temprana y tardía de su pensamiento. Todo ello contribuye a que dispongamos de una visión fragmentada e incompleta de un pensador que evoluciono hasta el 1994, año de su fallecimiento. Nuestro propósito es ofrecer una explicación de su itinerario intelectual de tal modo que quedé patente su continuidad en la clave de sus críticas contra los falsos absolutos erigidos por el positivismo lógico y el racionalismo científico. Mostraremos las diversas cuestiones que Feyerabend aborda en las distintas épocas de su vida pero, al mismo tiempo, subrayaremos la unidad o coherencia lógica que existe en su revisión crítica de la racionalidad científica. Nos preocuparemos por entender las razones por las cuales nuestro filósofo de la ciencia va trasladando sus distintos focos de discusión o crítica. A common element in studies of Paul Karl Feyerabend is the distinction between five periods in his work. John Preston sees a radical discontinuity between the early and late versions of Feyerabend’s thought. All of this contributes our having a fragmented and incomplete view of a thinker who continued to evolve until 1994, the year of his death. We aim to provide an explanation of his intellectual journey that shows the evident continuity and unity of his thought. We will discuss the various issues he addressed in the different periods of his life, but at the same time we will emphasize the unity or logical coherence among them. Our aim is to understand the reasons why the philosopher of science changed his distinct foci of discussion and criticism. Fil: Gargiulo, María Teresa. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Mendoza; Argentina. Universidad Nacional de Cuyo. Facultad de Filosofia y Letras; Argentina

At the start of modernity in Europe, many works on utopia associated with remote places were written, some with profound satiric message. One of the more important works was the Travels of Cyrano de Bergerac, in which he expounded his critique of rationalist and Christian ideas from a libertinian perspective. In his fight against scepticism and relativism, Leibniz critically analyzes Cyrano’s work and other conceptions of the world and the human being in order to affirm the central role of rational solutions, because a critique that does not offer any alternative is no solution to the problems of society. En los inicios de la modernidad europea se produjeron numerosas obras utópicas, muchas con alto contenido satírico, todas asociadas a supuestos lugares remotos. Una de las más importantes fue la de Cyrano de Bergerac, que rompe con numerosas ideas racionalistas y cristianas desde la perspectiva del libertinismo. En su lucha contra el escepticismo y el relativismo en filosofía y religión, Leibniz analiza críticamente esta y otras concepciones sobre el mundo y el hombre para reafirmar el papel fundamental de la solución racional para los problemas humanos y sociales frente a la crítica sin alternativa.

Este estudio trata las teorías epistemológicas del caraíta Yaʻqūb al-Qirqisānī (s. X d.C. Bagdad), específicamente la clasificación y valoración de las diversas formas y tipos de conocimiento. La definición de qué tipo de conocimiento era válido para la exégesis del texto sagrado se convirtió en uno de los temas más tratados y polémicos dentro de la teología islámica y judía medieval. Este debate dio lugar a cuestiones filosóficas muy controvertidas, entre las que destacan“¿Cómo se reconoce la existencia de Dios y su unicidad?” y “¿Cuál es el conocimiento que permite discernir entre lo verdadero y lo falso y entre lo aceptable y lo reprobable?”. Todas estas cuestiones filosóficas fueron objeto de debate entre los teólogos musulmanes en una primera etapa y, posteriormente, se trasladaron al mundo judío del s. X d.C a través de sabios como Saʻadia Gaón, al- Qirqisānī y Yefet b. ʻElī. Nuestro análisis de las fuentes relevantes nos ha permitido comprobar el gran impacto que tuvo en ellos el pensamiento islámico contemporáneo, especialmente el de la escuela muʻtazilí. In this study I will deal with epistemology, especially in terms of classification and definition of the sources of knowledge according to the Karaite Yaʻqūb al-Qirqisānī (10th century CE, in Baghdad). What kind of knowledge was considered as valid for the exegesis of the sacred text became one of the most important and polemic topics in mediaeval Islamic and Jewish theology. The debate around different types of knowledge gave rise to highly controversial philosophical questions, among which figure the following: “How do we know the existence of God and his unicity?” “Which is the knowledge that allows us to discern between the true and the false and between the acceptable and the reprehensible?” All these philosophical issues were debated by Muslim theologians at an initial stage and, later, transferred to the Jewish world in the 10th century CE by savants such as Saʻadia Gaon, al- Qirqisānī and Yefet b. ʻElī. Analysis of the relevant sources enabled us to ascertain the powerful impact contemporary Islamic thinking had on them, and particularly that expressed by the muʻtazilíschool.

El presente artículo constituye una reflexión derivada del análisis del pensamiento de Norbert Elias, de Bruno Latour y Eduardo Viveiros de Castro, cuyos constructos teóricos se orientan a cuestionar los dualismos metafísicos heredados de la filosofía cartesiana. De allí que el objetivo de la investigación consista en analizar cómo estos dualismos limitan la compresión de las conexiones entre lo humano y lo no humano por parte de las ciencias sociales, así como exponer los nuevos enfoques teóricos que en conjunto representan un nuevo giro ontológico frente a esa antropología “asimétrica” y esa sociología “de lo social”, tan criticadas por Latour., The present article constitutes a reflection derived from the analysis of the thought of Norbert Elias, Bruno Latour and Eduardo Viveiros de Castro, whose theoretical constructs are oriented to question the metaphysical dualisms inherited from the Cartesian philosophy. The objectives of the research consist in analyze how these dualisms limit the understanding of the connections between the human and the non-human by the social sciences, as well as expose the new theoretical approaches that together represent a new ontological turn against that "asymmetric" anthropology and that sociology "of the social", as criticized by Latour., Facultad de Humanidades y Ciencias de la Educación

This paper offers a survey of a series of fundamental notions on the philosophy of Karl Popper that enable to understand the quid and the status of metaphysics towards the critiques of the Vienna Circle in a post-kantian epoch. Elemental concerns of the philosophy of science of Popper are traced out, highlighting the importance of kantian influence, the reformulation of critique as the rational process of testing and finding errors, the grievance of theories as interpretations of facts, the modification of traditional methodology, the dimenssions of compatibility and validity regarding scientific knowledge in is empirical or speculative flavors, among others. At the same time, it is pointed out a series of throughly philosophical errors, particularly regarding the inconcruity of vage and neglected use of language that Popper, formerly severe on this topic, employed. The paper concludes with an analysis of popperian metaphysics understood as a rational knowledge of a non-verifiable, non-refutable, yet argumentable type which belongs to the sphere of science, though in a special and subordinate way: as the methodology of the unverifiable.

Do human rights constitute a new world ethos (Weltethik)? And are these rights one of the few places where general agreement is possible, despite the various divisions which trouble the modern world? Many would say yes, but mainly in the Western World, notwithstanding the growing difference in the interpretation of their content. In other places, however, the question receives different answers and can be controversia!. This occasion suggests a more careful examination of the problem, as we shall soon do. On the contrary it doesn't seem controversia! that, beginning with the declarations of human rights in XVIII century and then in a particularly accelerated manner in our century, the process of their development occurred in three fundamental directions: 1) the growing affirmation of human rights (regarding the human person as such, and civil, political and social rights), and their reception in positive law; 2) their extension, in the sense that new rights relative to the most different areas of human life are introduced; 3) their internationalization - that is, their inclusion in the norms of international law. In spite of the various clouds which are gathering around the issue of human rights, the process just described establishes a positive direction in history, in which person's dignity has been better understood and the arbitrary pretences of power limited

Montaigne traza una conciencia de la individualidad en un punto medio que evita tanto la deploración del yo del luteranismo como la absolutización de la razón del cartesianismo. Somos un punto en el tiempo y el espacio, pequeñez que desestima cualquier divinización del juicio personal y, de paso, explica la pluralidad del mundo. Pequeñez que alienta tanto el trato con la interioridad como el interés por los otros. Montaigne fosters a sort of awareness of the individual, which is halfway in between the Lutheran denial of the self and the Carthesian absolutization of reason. We are just a tiny dot in time and space; a fact that prevents us from deifying our personal judgment and, in so doing, explains the plurality of the world. And this smallness encourages us both to care of our own intimacy, and to worry about the others.

Resumen Artículo de reflexión. La libertad –su ejercicio y su titularidad– ha sido un tema recurrente en el pensamiento a lo largo de la Historia. No obstante, cada autor que se ha acercado a ella la ha interpretado de un modo distinto; incluso dentro de la misma escuela de pensamiento. Así las cosas, este estudio pretende contraponer y enfrentar la diferente visión que de la libertad han tenido tres de los intelectuales más influyentes del siglo XX: F. Hayek, Isaiah Berlin y J. Rawls. Esta contraposición doctrinal permitirá concluir que la libertad liberal bascula entre la autoderminación y el reconocimiento. A través de los principales tex- tos originales de los tres autores mencionados y de otros y utilizando una metodología analítica-comparativa, se logran perfilar los distintos contornos de la libertad liberal y sus vínculos con la autodeterminación y el reconocimiento debido. Palabras clave: Libertad, Ética, Coacción, Racionalismo. Abstract Freedom – its exercise and its ownership- has been a recurring theme throughout the history of thought. Nonetheless, each author who has approached it has interpreted it in a different way, even within the same school of thought. Thus, this study aims at comparing and contrasting the different visions of freedom of three of the most influential intellectuals of the twentieth century: F. Hayek, Isaiah Berlin and J. Rawls. This comparison of doctrines will lead to the conclusion that liberal freedom shifts between self-determination and recognition. Through the major texts of the three authors and others, and using an analytical-comparative methodology, the article manages to outline the different shapes of liberal freedom and its links with self-determination and recognition. Keywords: Freedom, Ethics, Coercion, Rationalism. Resumo A Liberdade -seu exercício e posse- tem sido um tema recorrente no pensamento ao longo da história. Entretanto, cada autor se aproximou a ela com uma interpretação a sua maneira diferente, inclusive dentro da mesma escola de pensamento. Assim, este estudo tem o objetivo de opor-se e confrontar as diferentes visões que a liberdade teve a partir de três dos intelectu- ais mais influentes do século XX: F. Hayek, Isaiah Berlin e J. Rawls. Esta oposição doutrinal permite concluir que as liberdades liberais oscilam entre a autoderminação e o reconhecimento. Através dos principais textos originais destes três autores entre outros, e usando uma metodologia de análise comparativa se consegue um esboço dos diferentes contornos da liberdade liberal e de suas ligações com a autodeterminação e o devido reconhecimento. Palavras chave: Liberdade, Ética, Coerção, o Racionalismo.