Search

El artículo realiza una aproximación a la controversia sobre la teleología (teoría de los fines) en la obra científica y filosófica de Karl Marx y Friedrich Engels. Equidistante de las interpretaciones marxistas y marxólogas que niegan la teleología como los que afirman la teleología bajo los postulados de la filosofía liberal, se defiende la noción de una teoría abierta de los fines de la historia y el fin de la historia en los autores. Primero, se introduce el problema sobre la controversia de la teleología, sus contornos y entornos de la modernidad y su finitud. Segundo, se exponen los argumentos de los intérpretes del final cerrado y su lectura de las obras clásicas. Tercero, se contraargumenta defendiendo el final abierto y su sentido hermenéutico. Cuarto y último, se realiza una reflexión del sentido ontológico, epistemológico, metodológico y político del teleologismo en Marx y Engels e implicaciones de esta controversia en la filosofía de las ciencias sociales y la filosofía de la historia.

Tanto la obra de Hegel en la modernidad como la obra de Tomás de Aquino en el medioevo, representan dos de los mayores esfuerzos que se han realizado en el pensamiento filosófico por dar explicación a las grandes interrogantes y problemas de la metafísica. No cabe duda de que la presencia o inmanencia de lo Absoluto en lo finito, como así también la concepción de la nada, son temas de particular profundidad en la reflexión especulativa y ocupan un lugar de privilegio en la misma. En este escrito se analizarán de forma concisa ambas cuestiones, siguiendo la lectura e interpretación de los dos autores antes mencionados llevada a cabo por el filósofo italiano Cornelio Fabro.

This article presents the ways in which some people from Tixcacal Quintero (Yucatán, México), inhabitants or immigrants, remember the town's henequenero past, and imagine its futures. Framed in a post-emigration context, which started in the middle of the last century, the text is a brief ethnography that recounts the memory-landscape of this contemporary Mayan town, conceived as a world by its inhabitants and migrants, evoking the place as a site that bases its existence in the acts of remembrance and narrate. The article goes through the memory of the waychivos, the end of the henequen industry, the abandonment of the town and the future that the inhabitants project on it, generating attitudes that could be considered as eschatological ones, facing the prospective disappearance of the town. [ABSTRACT FROM AUTHOR]

In this article, the Hegelian concepts of bad infinity and true infinity are analyzed in the context of a review of the notion of infinity in the German philosophical tradition with which it engages. Punctually, we will address the formulations of the finitude-infinitude relation in the work of I. Kant, J. G. Fichte, and F. Schlegel before exposing Hegel’s interpretation of how transcendental philosophy and German romanticism approached this issue. Finally, we present the true way in which, according to Hegel, the infinite is to be understood. [ABSTRACT FROM AUTHOR]

Copyright of Praxis Filosófica is the property of Universidad del Valle and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este artículo analiza los desarrollos que Foucault realiza en torno a la analítica de la finitud en su libro Las palabras y las cosas con el fin de dilucidar las diferencias conceptuales con que Freud y Lacan abordan el sujeto del psicoanálisis. Se pretende reconocer la potencia de la crítica foucaulteana al cuadrilátero antropológico y revisar si las teorías de Freud y Lacan se encuentran o no dentro del mismo, buscando pensar la fecundidad de las direcciones contemporáneas del psicoanálisis. Resultados: Foucault dejó en claro que es necesario prescindir del hombre para poder pensar de nuevo la realidad humana. Freud abrió las puertas de tal desaparición, aunque sus cimientos epistemológicos lo dejaron fijado a una antropología biologicista. Lacan retornó lingüísticamente a Freud para rescatar la potencia de su descubrimiento y formalizar un psicoanálisis cuyo sujeto no es el hombre. Orientaciones actuales del psicoanálisis parecen olvidar este último esfuerzo.

The purpose of this paper is to analyze the morality's role in one of the most important promises professed by transhumanism, the promise of human immortality. This purpose will be carried out through the interpretation of the short tale: The Immortal by Jorge Luis Borges. This in order to unveil the close relationship that exists between the moral dimension of man - the question of what should I do - and the recognition of his finitude, of his becoming, as a being that forms his own narrative in the world. [ABSTRACT FROM AUTHOR]

El presente trabajo tiene como propósito el análisis del papel de la moral en una de las promesas más grandes profesadas por el transhumanismo, la promesa por la inmortalidad humana. Dicho propósito se llevará a cabo mediante la interpretación del breve cuento: El inmortal del literato Jorge Luis Borges. Esto con el fin de develar la estrecha relación que existe entre la dimensión moral del hombre – la pregunta por el qué debo hacer – y el reconocimiento de su finitud, de su devenir, como ser que va formando su propia narrativa en el mundo.

With this article, we want to show how Literature can contribute to the training and consequent performance of the clinical psychologist so that he can learn to see and gain patience in dealing with the human experience. And so, by describing the experiences typical of short stories and novels, this professional can enrich his repertoire of possibilities in accompanying unique experiences. Therefore, the path we followed in the construction of this text consisted of highlighting in the short story The Wall by Sartre his considerations about the announced death. Through a phenomenological-hermeneutic path, we could carry out a reflective study on the short story and the psychological clinic. Thus, first, we phenomenologically suspend the current positions on death as something that concerns the impersonal, and it can be postponed so that we can appear other unique ways of dealing with the finitude announced by accompanying the unique experiences facing the death of each of the characters in the story. In a hermeneutic posture, we show how each one is affected by death and is crossed by the modern man's struggle against the finitude of existence, therefore not being an experience born in an encapsulated subjectivity. Finally, with this study, wetry to bring contributions from Sartrian prose to the formation and performance in the psychological clinic. Sartre teaches and exercises the clinician in the exercise of seeing, patiently, different ways of appropriating the announcement of finitude, experienced singularly by the young Juan, by the rationalist Tom, the Belgian doctor, and by the revolutionary Pablo. [ABSTRACT FROM AUTHOR]

The paper addresses the problem of the instant (Augenblick) from the early work of Martin Heidegger and its extension in Being and time. The persuasion that only primitive Christianity has lived an original temporality, extends in Being and time in an interpretation of the instant as integration of the past and the future. That which in Aristotle could not be constituted --the connection between kairós and výn-- finds its full disclosure in Pauline eschatology. However, the éschaton of the Christian parousía becomes Being and time in an eschatology of death. [ABSTRACT FROM AUTHOR]

Copyright of Argumenta Philosophica is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Escritura e Imagen is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author describes aspects inherent to the moment in life of the elderly. Effects in relation to psychic, physical and organic processes impacting them are discussed. Clinical comments are presented on the inner world of some long-lived elderly people upon revealing their anguish at approaching finitude. The article addresses how anguish and depression are present in this stage of life, seeking in poetry verses that engage with her arguments. [ABSTRACT FROM AUTHOR]

The objective of this work is to consider aging as a stage of the end of life. Several crossroads intertwine from the fact of aging. Emphasis is placed on the body, the psyche, and the society and culture in which this aging is immersed – considering, in turn, the phenomenon of current population aging and the current global situation in which we find ourselves. Also considered is hyperconnectivity, violence, suicide, and the untangling of life and death drives that lead to self- and hetero-destructiveness. [ABSTRACT FROM AUTHOR]

La muerte es un tema que se prefiere no tratar en la mayoría de los escenarios y dentro de los currículos académicos de estudiantes de la salud su presencia es casi nula. El presente es un estudio cualitativo que muestra el sentir de estudiantes y docentes sobre esta temática estigmatizada y elevada casi al grado de un tabú. Así mismo, expresa la necesidad de normalización de contenidos programáticos y la importancia de su inclusión en la formación de estudiantes del área de la salud, especialmente en los programas de medicina. Se trata de un estudio biográfico narrativo el cual se llevó a cabo en una universidad de la región sur de Colombia con estudiantes y docentes de la Facultad de Ciencias de la Salud mediante un muestreo no probabilístico. Se realizaron entrevistas donde se indagó sobre los imaginarios sociales, buscando comprender el significado de la muerte desde las experiencias vitales y estas fueron codificadas por el programa Atlas Ti 9. Se observó reflejado en docentes y estudiantes la necesidad de una implementación de una educación normatizada sobre la muerte, la generación de cátedras específicas y estrategias didácticas que permitan generar cambios respecto de los paradigmas que existen, logrando así una mejor comprensión de este tópico para instituciones de educación básica y superior en el área de la salud

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este artículo pretende reflexionar acerca del fundamento de la educación a partir de un movimiento del pensar que se orienta en la finitud. Para ello, toma categorías como el Dasein heideggeriano, principalmente el existenciario ser-para-la-muerte, y el para-sí sartreano, que, con todos sus matices, sacan el ser de su propio olvido y posibilitan una reflexión pedagógica que acoge la finitud como alternativa para mantener el estado de apertura de la existencia. Mediante un ejercicio hermenéutico, se vincularon algunos conceptos de la filosofía existencial a un diagnóstico de la educación en el horizonte del olvido del ser, vislumbrando a su vez un ejercicio de fundamentación que amplía el horizonte para pensarla y transformarla.

In the article, approximations are made to the utopian statements of an economy for life and the relations that the subjects establish with utopias are determined. In the method of analysis, the transcendences that the subjects carry out during the development of the economic process are detected. The results indicate that the general utopian statement of an economy for life is "life on Earth is eternal and full life" (general transcendence). The subjects project four specific utopian statements (partial transcendences) in this economic perspective, one of them focused on the total satisfaction of physical-biological needs through the optimal consumption of goods. From this statement, which is immersed in the economic field, ten other statements are derived (sub-partial transcendences) linked, from an economy for life, with full employment, with economic and technical feasibility in productions and with the income of the subjects. Utopias are distorted when they enter the framework of transcendental illusion; in contrast, they make sense in relation to human life when they are based on imaginations. [ABSTRACT FROM AUTHOR]

This paper aims to justify that in his early works, Schmitt elucidates some ontological structures that operate in all human understanding, based on his legal and political analysis. In particular, we show that the German jurist identifies and delves into finitude and historicity (in its personal and epochal senses). We also see how he questions the role of metaphysics and decisions in interpreting and shaping the world. Put differently, following readings such as those of Ojakangas and Herrera, we argue that the thematization of legal and political phenomena causes Schmitt to propose a theory of human understanding with general implications. [ABSTRACT FROM AUTHOR]

Copyright of Revista Salud Bosque is the property of Universidad El Bosque and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Throughout the years, our western culture has moved away from the issue of death through its avoidance or even denial, removing it little by little from our environment. Therefore, we believe that an educational intervention with elders is necessary to eliminate the subject of death as a taboo, and to refer to it as part of our life and that as such it must arrive without having to suffer when we think about it. This article shows the story of older people about both positive and negative attitudes toward their own and others’ finitude, highlighting the importance and need to create various points of encounter and educational reflection, for example, in the Classroom Permanent Open Training. To do this, a qualitative methodological design was selected using semi-structured and in-depth interviews as information collection techniques. The results indicate a predominantly positive attitude of own death but not so much of the death of others, relating the fear or anxiety towards the finitude of a loved one. They explain their bewilderment when talking about finitude but claim to have it very present in their day to day because it is a topic very relevant to their age. We show the importance of creating educational spaces aimed at older people in order to treat these negative attitudes and reinforce positive ones. The purpose of a death education is for education professionals to base and reflect on their teaching, learning and unlearning and relearning in self-training where death takes its natural place.

Este trabajo tiene por finalidad justificar que en sus obras tempranas Schmitt, a partir de su análisis jurídico y político, elucida algunas estructuras ontológicas que operan en todo el conocimiento humano. En particular, se evidenciará que en estos trabajos el jurista alemán identifica y ahonda en la finitud y la historicidad (en su sentido personal y epocal). Veremos, a su vez, que esto lo lleva a cuestionar el rol de la metafísica y la decisión en la interpretación y configuración del mundo. Puesto de otro modo, argumentaremos, siguiendo lecturas como las de Ojakangas y Herrera, que la tematización del fenómeno jurídico y político llevan a Schmitt a proponer una teoría de la comprensión humana con alcances generales.

La filosofía de Sartre es en gran parte heredera de la ontología de Heidegger. De hecho, es para salir de una lectura idealista de la obra de Husserl que Sartre se orientó hacía la ontología heideggeriana con el fin de establecer una ontología fenomenológica. Sin embargo, el autor muestra que, sobre los conceptos fundamentales que marcan el cruce entre ambos autores (la nada, la angustia, la muerte y la finitud), Sartre resignifica constantemente los aportes heideggerianos, lo que permite entender la ruptura fundamental entre ambos autores, ruptura según la cual, cuando la filosofía de Heidegger es una filosofía de la finitud y de la muerte, aquella de Sartre es una filosofía del infinito y de la vida.

This text proposes a reflection that starts with the freudian understanding of transience and expands to include references from contemporary philosophical anthropology. From the thinking of Martin Buber, it borrows the notion of "cosmic mansion" and the experience of the storm to present the postulates precipitated by the human being in a crisis about itself. [ABSTRACT FROM AUTHOR]

Set in a future time, where the human and the technological merge, the tale brings complex unfoldings of issues specific to the human condition, the relationship with finitude and interpersonal bonds. [ABSTRACT FROM AUTHOR]

El propósito de este artículo es demostrar que Hegel, al cuestionar la idea de progreso e introducir la noción de Presente Absoluto en su introducción a las Lecciones sobre la Filosofía de la Historia Universal, propone una nueva forma de pensar el tiempo histórico gracias a una concepción de la eternidad entendida como reunión negativa de los momentos del tiempo. Esta concepción hace posible comprender el presente histórico en su apertura y fragilidad, encontrando sus raíces lógicas en el conflicto de la Idea Absoluta consigo misma.

En este artículo proponemos analizar los elementos que encabezan las relativas preposicionales de infinitivo (libros por/para leer) como complementantes preposicionales que se generan en el núcleo de SFinitud. Ello nos permite trazar claras diferencias con las construcciones preposicionales finales y causales y ofrecer al mismo tiempo un análisis uniforme para todas las relativas, sean finitas o no. También sugerimos que la lectura modal asociada a las relativas preposicionales se expresa mediante una categoría funcional específica ligada a la modalidad radical, lo que nos permite explicar parte de las restricciones combinatorias de estas relativas. Por último, proponemos extender este análisis a las relativas de infinitivo introducidas por que (libros que leer).

In order to separate from an excessively idealistic reading of Husserl's phenomenology, Sartre turned to Heidegger's ontology. His main goal was then to establish a phenomenological ontology. However, the author argues that all the main concepts that Sartre found in Heidegger, that is, nothingness, anguish, death and finitude, are constantly redefined into the French philosopher's philosophy. This gesture explains the rupture according to which when Heidegger's philosophy is a philosophy of finitude and death, that of Sartre is a philosophy and life. [ABSTRACT FROM AUTHOR]

In The Sickness Unto Death by Anti-Climacus, despair is a concept emphatically defined as a consequence of the denial of possibility produced by the desire of the human being to insist on being himself or another without God. This denial creates an ineffective relationship of the individual with himself and others, giving rise to the condition of sin, understood in its religious connotation. This leads to the problem of how to become a true Christian in the context of modern egoism, so frequently criticized by the Danish thinker. In the following article I will carry out a hermeneutical analysis of despair considering the context of modern objectivity, as opposed to the concept of love proposed by Kierkegaard as an ethical-existential project in his Works of Love. [ABSTRACT FROM AUTHOR]

El movimiento transhumanista tiene, entre sus propuestas principales, el proyecto de alargar la vida para poder alcanzar la inmortalidad en una vida indefinida o en una forma cibernética de existencia. En este artículo se presenta la propuesta del transhumanismo y se reflexiona sobre el deseo de ser inmortales y sobre las implicaciones antropológicas de la muerte. La crítica se hace desde la consideración de aspectos fundamentales del ser humano, como la finitud, la historicidad y la vulnerabilidad. Además, el proyecto transhumanista de vencer la muerte supone una propuesta de salvación, que coincide en su formulación con la misma que hace el cristianismo. Ambos pretenden una victoria sobre la muerte. La crítica teológica se centra en la comprensión de la muerte y en la reflexión sobre los medios para vencerla. En este artículo la crítica al proyecto transhumanista se dirige, más que a lo que propone, a lo que queda sin plantear, provocando una reducción en la comprensión de la muerte y en la forma de vencerla.

Reseña de Rocha, D. (2019). Deconstrucción de la pena de muerte. Madrid: Oficina de Arte y Ediciones.

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Partiendo de la proposición 28 de la Parte I de la Ética de Spinoza, defiendo que la idea de interdeterminación que expone se forma excluyendo la indeterminación y el finalismo. Spinoza concibe la realidad como una red infinita de determinaciones singulares sin jerarquías ni exterior. La propia interdeterminación, además, sirve para explicar qué significa ser un modo finito de Dios. Este problema, no obstante, se resuelve de manera más completa a través de la noción de ‘necesidad absoluta de la relación’. Una vez disponemos de esas herramientas conceptuales, podemos entender el modo en que finitud y absoluto se funden en las cosas singulares, haciéndolas cognoscibles con objetividad. Pero, que todas las cosas sean cognoscibles, no quiere decir que nosotros podamos conocerlas todas. Pues también la potencia de nuestro entendimiento es limitada. Afirmando la cognoscibilidad universal y la limitación de nuestra capacidad de conocer, Spinoza impugna tanto el escepticismo irracionalista como la confusión del pensamiento humano con el entendimiento infinito de Dios.

In this work we analyse the anthropological consequences of the Schellinguian metaphysical and cosmological model of explanation that, from 1809 onwards, confers on the world and on man, under the categories of finitude, evil and human freedom, a new central role that is unmarked of his previous monistic and immanent thought (1801-1804). The hypothesis that we defend consists of affirming that the criticisms of the notions of immanence and identity based on the concepts of separation (Zertrennung, Scheidung) and ground (Grund) place man in a privileged role to continue in human history, the work of freedom, the process initiated by God with the creation of nature. However, this withdrawal of God with respect to the destiny of the world, which allows the human individual to take control of his destiny and to assume all his metaphysical and moral responsibility, places us in front of the problematic scenario of the loss of the universality and of atheism that link our author to contemporary philosophical traditions. This is the essential difference, then, between God and man, or as we shall see, between the God who is and the God who becomes. [ABSTRACT FROM AUTHOR]

Through a systematic reconstruction of the conception of religious unification conceived by Hegel during his time in Frankfurt this paper seek to emphasize both the peculiar and differentiating aspects of it and the anticipative elements of the course the Hegelian thought will acquire from Jena. The reconstruction proceeds in three steps: thematization of the immediate life, reflection and its action on life; Characterization of religion as an elevation over finitude and access to infinite life as spirit; Determination of the critical-negative function of philosophy, subordinated to religion. As conclusion is established that in these early texts Hegel comes to a central structure of his later thought, namely, the life-cognition-spirit structure. It also offers a consideration of the liberating potential that for Hegel both religion and philosophy have since they overcome the limitations of a specific form of hegemonic rationality in culture.

El artículo presenta los principales cambios respecto de la vivencia de la muerte acontecidos a partir de los años treinta del siglo xx: aumento de las expectativas de vida al nacer, muerte repentina como ideal, deshumanización de la muerte. En tal sentido, se pregunta a la filosofía por la reflexión que hace sobre ese tópico. Concretamente, se examina el enfoque socrático que expresa la convicción que, para la persona justa, la muerte no es un mal y hay esperanza que sea un bien. / This article presents the main changes regarding to the experience of death occured since the 30 ́s in the 20th century: increase of life espectancy at birth, sudden death as an ideal, dehumanization of death. In this sense, the philosophy is asked for the reflection it makes on this topic. Specifically, the article examines the Socratic approach that expresses the conviction that, for a just person, death is not an evil and there is hope that it ́ll be a benefit.

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Throughout the years, our western culture has moved away from the issue of death through its avoidance or even denial, removing it little by little from our environment. Therefore, we believe that an educational intervention with elders is necessary to eliminate the subject of death as a taboo, and to refer to it as part of our life and that as such it must arrive without having to suffer when we think about it. This article shows the story of older people about both positive and negative attitudes toward their own and others' finitude, highlighting the importance and need to create various points of encounter and educational reflection, for example, in the Classroom Permanent Open Training. To do this, a qualitative methodological design was selected using semi-structured and in-depth interviews as information collection techniques. The results indicate a predominantly positive attitude of own death but not so much of the death of others, relating the fear or anxiety towards the finitude of a loved one. They explain their bewilderment when talking about finitude but claim to have it very present in their day to day because it is a topic very relevant to their age. We show the importance of creating educational spaces aimed at older people in order to treat these negative attitudes and reinforce positive ones. The purpose of a death education is for education professionals to base and reflect on their teaching, learning and unlearning and relearning in selftraining where death takes its natural place. [ABSTRACT FROM AUTHOR]

Copyright of Revista Guillermo de Ockham is the property of Revista Cientifica Guillermo de Ockham, Universidad de San Buenaventura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La síntesis entre muerte y vocación, que tiene en la estructura ‘ser para la vocación’ su conclusión, es la clave de la finitud humana según Ortega y Gasset. Esto significa, contra el ‘ser para la muerte’ de Heidegger, que en Ortega la muerte, lejos de ser entendida como horizonte a priori de sentido de la existencia y signo de la finitud humana, es un ingrediente esencial -y a posteriori- de la vida humana que, junto con la vocación humana, define esencialmente la existencia. El desarrollo de esa síntesis nos obliga a explicar dos problemas fundamentales que forman parte de la esencia de la muerte. El primero es el misterio de la muerte, que se debe básicamente a dos cuestiones: el enigmático dejar de ser que describe la muerte, y el hecho particular de que la muerte es simultáneamente exterior e interior a la vida, extraña y familiar. El segundo problema es la cuestión de por qué los seres humanos no quieren morir y quieren vivir, una cuestión sustancialmente vinculada a la cuestión del significado de la vida humana.

El presente escrito pretende dar cuenta de algunos aspectos decisivos de la filosofía transcendental kantiana y de su lectura fenomenológica por Heidegger. Se centra en la denominada “tesis de Kant sobre el ser” con el propósito de situar la exposición en un marco explícitamente ontológico y de esbozar una cierta comprensión de los fenómenos de finitud y transcendencia en la filosofía de Kant.

In this article we propose analyzing the elements heading prepositional infinitival relatives (libros por/para leer ‘books to read’) as prepositional complementizers generated in the head of FiniteP. This allows us to make clear differences between prepositional relative sentences and purpose and cause non-relative prepositional constructions, while offering a uniform analysis for all relative clauses, whether finite or not. We also suggest that the modal reading associated with prepositional relatives is expressed through a specific functional category linked to root modality, which allows us to explain part of the combinatorial restrictions of these relative constructions. Finally, we propose extending this analysis to infinitival relatives introduced by que ‘that’ (libros que leer ‘books to read’). [ABSTRACT FROM AUTHOR]

Copyright of Laguna: Revista de Filosofía is the property of Universidad de La Laguna and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The essay analyses the sense of finiteness and episteme in the Trilogía del siglo XX, a set of three novels, En busca de Klingsor (1999), El fin de la locura (2003) and No será la tierra (2006), by the Mexican author Jorge Volpi (1968—). To this end, it formally grounds the term 'truth' as good judgement or proposition and demonstrates that the search for knowledge and the fascination for total wisdom are integral to the human condition. The study links these novels' ideological lines with contemporary discourses and with Latin American narrative. Finiteness and episteme are explained subsequently as key elements in our understanding of Volpi's transtemporal search for knowledge. We conclude that truth is an impossible project and that the lives of human beings are simply narrations. [ABSTRACT FROM AUTHOR]

This paper makes a typological contribution by describing relative clauses in Uto-Aztecan languages spoken, by centuries, in a geographical area of northwestern Mexico, known as the Sierra Tarahumara (Pima Bajo, Northern Tepehuan, Tarahumara and Guarijío, although for comparative purposes Yaqui is also considered). Relative clauses observed in these languages show that they are nominalized or non-nominalized. Comparative evidences available for the analysis reveals that the relativizers or subordinators observed in at least three of the languages come from demonstrative elements, and that genitive subjects, one of the main properties of clausal nominalizations are disappearing in two of the languages. This fact implies a diachronic change to finite constructions. [ABSTRACT FROM AUTHOR]

In this paper, I analyze inflected complements of perception, causative and permissive verbs in Spanish in which the null subject is obligatorily co-referent with the matrix object antecedent. Even though these configurations have mostly received a control or a 'pseudo-relative' analysis, I pursue the line of reasoning that finite 'subject-to-object' raising, which has been proposed for languages like Greek, Romanian, Japanese or Korean, might also exist in Spanish. I will argue that this analysis captures several intriguing properties of this configuration which have been noted in the literature, such as temporal anaphoricity, direct perception readings, obligatory co-reference, floating quantifiers, emphatic pronouns, and resumptive pronoun strategies. I argue that left-peripheral as well as temporal deficiency of the embedded clause has the consequence that the CP is not a strong phase and cannot legitimate structural nominative case, enabling A-movement out of the inflected complement. Finally, I discuss some related structures that point to the conclusion that 'finite raising' might exist in the pro-drop language Spanish. [ABSTRACT FROM AUTHOR]