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81. Proceedings of the XXII World Congress of Philosophy: Volume > 16
Gustavo Sarmiento Acerca de las Doctrinas sobre las Fuerzas Atractivas de la Materia en el Siglo XVII: John Keill y la Influencia del Newtonianismo sobre Kant
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In this paper we will refer to the doctrine of attractive forces proposed by the Newtonian author John Keill, and the influence it had on Kant. The “Epistola ad Cl. virum Gulielmum Cockburn, Medicinæ Doctorem. In qua Leges Attractionis aliaque Physices Principia traduntur,” published by Keill in 1708, proposes a doctrine of the attractive forces of matter that exerted a considerable influence on the first Newtonian authors and was criticized by Leibniz and his followers, including Christian Wolff. Keill’s views were assimilated by the young Kant in his pre-critical doctrine of the elements, or physical monads, to which he attributed attractive forces and—under the influence of Newton—repulsive forces acting at a distance. This meant to take some distance from wolffian orthodoxy. By examining Kant’s points of view, we will show that the work of Newton and his followers, in particular John Keill, is an important part of the background of his ideas about thefundamental forces of matter, ideas that passed to the critical period of his thought, where they reappeared in the Metaphysische Anfangsgründe der Naturwissenschaft of 1786.
82. Proceedings of the XXII World Congress of Philosophy: Volume > 16
Juan Carlos Moreno Romo Descartes: La fe Según la Razón Iluminada por la Fe
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En contraste d’avec la pensée de Spinoza, pour qui la foi n’est qu’un phénomène extérieur et étrange, une notable exception à sa théorie du salut par le control des passions et l’amour intellectuelle à Dieu et par Dieu que l’homme de connaissance peut atteindre seulement grâce à la véritable philosophie, on analyse ici très brièvement la compréhension que de la foi nous proposent, en ayant l’expérience intérieure, surtout Descartes mais aussi Pascal. Pour le premier la foi relève de la volonté, à qui la grâce incline d’embrasser le message révélé à peu près comme la perception claire et distincte incline au jugement dans l’acte deconnaissance. Pour Pascal la foi et la connaissance sont de l’ordre, toutes deux, du coeur, qui comme on sait a des raisons que la raison ne connait pas.
83. Proceedings of the XXII World Congress of Philosophy: Volume > 16
Ana Carrasco Conde Las Heridas del Espíritu: El Sentido del Mal en el Curso de la Historia en Hegel (1807) y Schelling (1809)
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It is untrue that, as Hegel said in 1807 in the Phänomenologie, «the wounds of the spirit heal and leave no scar behind; what is done is not indelible, but is reassumed by the spirit» (GW 9, 360) since the ground of reality, that reality which, as indicated by Kant, seems to be submerged in evil (Ak. VI), refuses to be tamed by concepts. Disappearance without remnant, that dissolution (Verschwindung) mentioned by Hegel would suppose that there is no remnant of evil, thatits effects in history-such as the Jacobin terror with its macabre liturgy of severed heads referred to in the above passage of the Phänomenologieare nothing more than moments to be sublate (aufgehoben), part of a necessary process. There is no remnant to be explained. All is revealed: Offenbarung der Tiefe. The relationship between Hegel and Schelling has in this topic, the problem of evil and its meaning in history (Geschichte), one of its key points: in Schelling one can see a hollow which constitutes a pathway to the problem of finitude and evil, studied in depth in the Freiheitsschrift of 1809, partly as a response to the critics expressed by Hegel in the Phänomenologie. While Hegel reduced evil to an abstract negation, to be overcome through a determinated negation as a sign ofthe reason in history, in Schelling evil would remain a permanent possibility that can never be dissolved (verschwinden) or overcome (aufgehoben) any way.
84. Proceedings of the XXII World Congress of Philosophy: Volume > 18
Víctor Gómez Pin Anthropological Weight and Physical Irreality of Euclidian Geometry
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Il est tout à fait possible de soutenir que l’espace de Newton manque d’objectivité physique (ce qui est un corollaire de la théorie einsténienne) et néanmoins prendre tout à fait au sérieux la thèse de l’espace euclidien comme condition de possibilité de l’expérience. Condition de possibilité de l’émergence d’un sujet qui configure son monde en remettant tout point de son environnement à une métrique. Cette métrique ne serait autre que celle qui donne sens à la géométrie que l’on a appris à l´école, c’est à dire, la métrique euclidienne. Tout en manquant de réalité physique, tout en n`étant pas fertile à l’heure de rendre compte de la forme de l’univers, la métrique euclidienne serait la seule modalité sous laquelle il y aurait pour l’homme une prise sur le monde. Qu’on l’appelle ou pas transcendantale, la reconnaissance de la métrique euclidienne comme condition de possibilité de l’expérience nous rapprocherait de Kant sans pour autant répudier Einstein ou Poincaré.
85. Proceedings of the XXII World Congress of Philosophy: Volume > 18
Fidel Gutiérrez Vivanco La Identidad, la Diferencia y la Integración de la Humanidad
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The problem of identities and cultural differences constitute one of the global problems of our time. Identity and the differences in human beings are expressed in each individual, in each society and in humanity itself as a species. The differences of individual identities are solved by the integration of the latter inside society. The differences of the social or cultural identities are solved by humanity's integration. Is humanity's integration possible? If it was possible, what are the ontologic foundations for such an integration?, why is humanity integration necessary? To understand the problem of the integration and confront mans imminent self-destruction as species becomes necessary not only to return to the study of nature and the essence human beings but, also of other entities of the universe.
86. Proceedings of the XXII World Congress of Philosophy: Volume > 20
Modesto Ortega Umpiérrez, Lucía Martínez Quintana Por una antropología de la arquitectura
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Una gran parte de las arquitecturas de la posmodernidad, se presenta como expresiones indecisas y de nomenclatura ambigua. El ejercicio que realizan estos arquitectos, a través de sus edificaciones, refleja con nitidez el cambio provocado por el auge del sector informático y la expansión de la economía global, dos fenómenos entrelazados de manera inextricable, han contribuido a generar una nueva geografía de la centralidad y la marginalidad (Sassen), por eso, el proyecto que reflejan los dibujos de estas arquitecturas, puede ser alterado en su imagen mediante toda suerte de yuxtaposiciones, analogías, contrastes, adulteraciones formales y distorsiones espaciales, porque todo es intercambiable en la nueva realidad espacio-temporal de la telemática; materiales,texturas y formas aleatorias, la imagen pública tiende a excluir el espacio público.
87. Proceedings of the XXII World Congress of Philosophy: Volume > 20
Modesto Ortega Umpiérrez, Lucía Martínez Quintana Por una antropología de la arquitectura (Duplicate)
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Una gran parte de las arquitecturas de la posmodernidad, se presenta como expresiones indecisas y de nomenclatura ambigua. El ejercicio que realizan estos arquitectos, a través de sus edificaciones, refleja con nitidez el cambio provocado por el auge del sector informático y la expansión de la economía global, dos fenómenos entrelazados de manera inextricable, han contribuido a generar una nueva geografía de la centralidad y la marginalidad (Sassen), por eso, el proyecto que reflejan los dibujos de estas arquitecturas, puede ser alterado en su imagen mediante toda suerte de yuxtaposiciones, analogías, contrastes, adulteraciones formales y distorsiones espaciales, porque todo es intercambiable en la nueva realidad espacio‐temporal de la telemática; materiales,texturas y formas aleatorias, la imagen pública tiende a excluir el espacio público.
88. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Jesus Adrian Heidegger y el Giro Hermenéutico de la Fenomenología
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The present paper outlines the main points of Heidegger’s philosophical program starting from his early lectures of Freiburg. This program is founded in two fundamental questions. On the one hand, a thematic question: the phenomenon of life and its different forms of manifestation and apprehension. On the other hand, an eminently methodological question, namely the question of how it is possible to access in a correct manner to the primary sphere of life. This last issue conducts the young Heidegger to a first and deep questioning of Husserl’s reflexive phenomenology that ends up in his hermeneutic turn of phenomenology.
89. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Juan Manuel Navarro Ontología, Hermenéutica Ironista y Comunidad
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The metaphysical-epistemological paradigm has ceased to be of actuality in contemporary culture. This does not mean that its falsity has been shown. Such an affirmation would imply that there is something like the truth, from which now, finally, the inanity of this paradigm can be claimed. The Rortian hermeneutics,with his pragmatic-ironic character, cannot justify this consideration. Taking into account Rorty’s criticism to ‘Platon-Kant canon’, and after analysing the Rortian ironic canon, and focusing on Rorty’s pan-relationism theory, I will discuss in this contribution whether there are or not some ontological suppositions in Rortianhermeneutics. I will situate in the middle of this debate the contingency and freedom categories with the background of Gadamer’s hermeneutical ontology. The projection of this theoretical debate on the political space of contemporary advanced democracies will show the practical-political importance of hermenutics.
90. Proceedings of the XXII World Congress of Philosophy: Volume > 23
Alicia Irene Bugallo Relaciones recíprocas entre el Movimiento Ecología Profunda y las ciencias naturales
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We highlight the deep ecology movement, inspired on ecological knowledge but mainly on the life-style of the ecological and biological field-worker. Its creator, the Norwegian philosopher Arne Naess, stresses that human and no human beings have, at least, one kind of right in common: namely the ‘right’ to express its own nature, to live and blossom. This idea shows the inspiration from perseverare in suo esse, from Baruch Spinoza’s Ethics. But beyond this Spinozan influence, the striving for expression of one’s own nature is interpreted from the perspective of present evolutionism and endosymbiosis. Even though, scientific knowledge, if necessary, is considered limited. Thus, this movement should be regarded as ecophilosophical rather than ecological, as a kind of sophia orwisdom. In turn, many supporters of conservation biology (following Michael Soulé) associate their science with ecosophy, not encouraging the dichotomy fact/value. Conservation biology axioms such as: evolution in valuable, organism’s diversity is good, premature extinction of species populations is negative, etc., have been inspired on the deep ecology movement. The consideration of the terms biodiversity, evolution or biosphere as thick ethical concepts (following Hillary Putnam), shows this integration of the descriptive and the normative.
91. Proceedings of the XXII World Congress of Philosophy: Volume > 26
Adriana de Teresa Huellas Taoístas en la Poética de Octavio Paz
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The discovery of the oriental poetry, specially Japanese and Chinese, had a deep impact in the poetic writing and personal evolution of the mexican poet Octavio Paz. The initial approach to the taoist aesthetic and philosophical universe was made trough the synthetic, sensorial and deeply suggestive strength of oriental poetry, and Paz found immediately an essential resemblance between the universe just discovered and the prehispanic cosmovision. As a result of that experience, in 1955 he published “Piedras sueltas”, a brief poem collection, in which he combines the evocative power of the poetic image typical of the japanese haiku with several indigenous topics. The influence and the attraction to Oriental thought, particularly Taoism, is also present in El arco y la lira(1956), book that represents the pinacle of Octavio Paz’s ultimate poetic thought.
92. Proceedings of the XXII World Congress of Philosophy: Volume > 3
Tomás Domingo Moratalla, Agustín Domingo Moratalla The applied ethics of Paul Ricoeur
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The latest philosophy of P. Ricoeur offers us the opportunity to articulate an ethic applied responsive to the challenges of our time. This proposal is basically collected in his book The fair 2, a compilation of work and consolidating core issues of practical philosophy. Part of an original sense of justice where "the rightthing" does not arise as a name or abstract category, but as a sustantivated adjective. This is not an abstract value but a value whose scope, accuracy and meaning depends on its realization in the unity of human life. Retrieving the original sense already appeared in the Socratic dialogues of Plato, as just described, defines and conducts the practice of justice. This analysis is productive in applied ethics because it raises the "implementation" of an original and original is not a post or outside the foundation, but an exercise in interpretation and philosophical creativity morality. By understanding and applied ethics, through what we find just the issues central to the philosophy of Paul Ricoeur: an anthropology of the human being capable, a hermeneutics of action and imagination, a reconstruction of the history of practical philosophy, and also an ethic of fair distance.
93. Proceedings of the XXII World Congress of Philosophy: Volume > 30
Julia Urabayen Repensando la sociabilidad humana con Bergson
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La philosophie de Bergson, plus concrètement sa dernière oeuvre Les deux sources de la morale et de la religion, porte une grande attention aux problèmes des sociétés contemporaines: la violence et la guerre. Le Français souligne les difficultés qui existent pour arriver à une vraie coexistence et, comme philosophe, il se demande quelles sont les sources de la sociabilité humaine. C’est seulement lorsque l’homme travaillera pour établir une relation adéquate entre son ego intérieur et son ego extérieur, qu’il sera prêt à coexister avec les autres personnes qui habitent dans le même monde. De plus, Bergson pense qu’il y a deux sources de sociabilité, l’obligation et l’ouverture, et il a l’intention de mettre en relief l’importance de la seconde afin d’établir la démocratie, vue comme la meilleure option pour la coexistence humaine.
94. Proceedings of the XXII World Congress of Philosophy: Volume > 31
Jorge Manzano Paralelismo Nietzsche-Místicos
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Nietzsche’s experiences seem to be like mysticism. Several texts are examined: <Did something very insignificant in your life ever make you happy? That’s enough to make up for all the horrendous moments you had suffered> <My glance makes things beautiful>. <Inspiration: one could hardly reject the idea that one is a mouthpiece of superior forces. Something reveals itself and upends us; it’s heard but not sought after; it’s accepted and not asked for. A rapture whosetremendous tension occasionally discharges itself in a flood of tears, with the distinct consciousness of subtle shudders and of one’s skin creeping down to one’s toes; the fullness of happiness. Everything happens involuntarily, as if in a whirlwind of intense feeling of divinity>. <Why didn’t he speak more clearly? He has fled, my unknown God. Come back! With all your afflictions! You, My ultimate happiness!>
95. Proceedings of the XXII World Congress of Philosophy: Volume > 31
Andrea Cortés La “de-colonización” del pensamiento en Latinoamérica
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The purpose is to show the phenomenon of the “Decolonization” starting from the Heideggerian concept of “destruction” of the Metaphysical language which would have a similar sense to the notion of “De-construction” that comes up from the same conception of the Heideggerian destruction. The Heideggerian proposal has guidelines to begin to “to destroy”, “ to de-construct” the imperatives of thought imposed during the colonization of Latin America and likewise, opens other ways to think “post”, in this case, “post-colonial” or a “De-colonization” of thought, according to my thesis. Therefore, “estar” (to be) is proposed as a concept to destroy the Metaphysical postulates and imperatives imposed in the colony and also, to show the own language of the Latin American thought. It is necessary to emphasize that the theoretical‐philosophical basis is not evident in the development of the post-modern and post-colonial thesis and debates in Latin America, since these speeches are exclusively pronounced from the literary field. Thus, the philosophical basis is necessary, otherwise, it would not be possible to perceive completely the phenomenon neither the problem.
96. Proceedings of the XXII World Congress of Philosophy: Volume > 33
José Gaxiola Cogniton, Rationality and Decision
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Rational decision making are independent of the order of implementation of the rationales, but; how they were created? In this paper I focus on decision making mechanism as interaccion of several elements that cognitive sciencies identify and explain why we choice and take certain decisions. The version that the mind is innate it is include. As well the idea that evolutionary justifications are criticable. Present new version of rational choice, action and making decision.
97. Proceedings of the XXII World Congress of Philosophy: Volume > 35
Ana Beatriz Martínez Las redes virtuales y el desarrollo de la inteligencia social
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Con esta ponencia se analizan y discuten algunas formas de desarrollo de la inteligencia social considerada como expresión de un nuevo contexto simbólico de prácticas culturales que reúnen diversos ejercicios colectivos de comunicación. Se hace énfasis en los espacios y relaciones que se estructuran y proyectan en torno al aprendizaje que se produce a través de las redes virtuales. Se intenta comprender y analizar lo que supone aprender con los otros y desde el otro bajo nuevos modos libres, espontáneos e intencionales de creación de redes inteligentes en el marco de la información y comunicación que supone el ciberespacio. Se discuten diversas tendencias en la creación de nuevos entornos de aprendizaje e inteligencia social.
98. Proceedings of the XXII World Congress of Philosophy: Volume > 37
Fidel Gutiérrez Vivanco La Formación Universal del Ser Humano
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El objetivo de la educación es la formación universal del ser humano. ¿Qué significa la formación universal del ser humano? Significa su máxima realización. Esta máxima realización hace posible la reproducción de los valores universales por medio de la educación garantizando la continuidad de la especie humana. Esta tarea de la educación se ve truncado en el hombre moderno por el paradigma fragmentario de formación unilateral. Esta formación unilateral es la causa de la fragmentación espiritual del individuo que se refleja en la crisis existencial y de valores. El predominio de los antivalores en la sociedad conduce a la involución espiritual del individuo y, en consecuencia, a la destrucción de la sociedad. Ante este problema global, surge la necesidad de replantear el objetivode la educación sobre nuevas bases ontológicas que comprende la naturaleza y esencia del hombre, y los principios universales.
99. The Paideia Archive: Twentieth World Congress of Philosophy: Volume > 13
Ricardo O. Díez Hacia una Ontología del Nombre
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Conforme a la inquietud del Vigésimo Congreso Mundial de la Filosofía he querido delinear algunos aspectos de la función educativa a través de tres pasos. (1) El primero dice algo de la palabra mediadora en la enseñanza. La lectio, meditatio y oratio son los apotes que rescato del medioevo junto a los cuatro sentidos de la Escritura. (2) La referencialidad de la palabra constituye el segundo paso de la comunicación. Por ella los que dialogan deben aprender a mirar juntos en una misma dirección. (3) Finalmente se propone una figura y una ontología. La figura en X es el quiasmo dibujado entre las palabras y las cosas. Dos direcciones relacionan los extremos que se cruzan en un punto. Mediante estos movimientos el sentido va desde lo que es al texto, y la significación desde el lenguaje a lo real. En el punto crucial se edifica el nombre que invoca y convoca a los que dialogan. El diálogo en su ejercicio involucra al pensar y al corazón. El primero cumple su función en la interpretación de la palabra y en la visión de realidad. El segundo en la ordenación cordial del mundo y en la sumisión de todo lenguaje a la dimensión de quien escucha. Educador y educando, palabras y cosas configuran cuatro ámbitos de la tarea educativa. La extensión de la comunicación nos hizo limitar a la horizontalidad realizada por el quiasmo y el modo como el pensamiento juega junto a la expresión y la realidad. El pensar ve los movimientos que dibuja la figura quiástica. Mediante el uso correcto de una gramática centrada en el nombre que narra la vida, la acción pensante edifica una ontología que usa de la palabra para edificar los afectos que construye el mundo con lazos cordiales.
100. The Paideia Archive: Twentieth World Congress of Philosophy: Volume > 14
Carlos Kohn W. Las Antinomias de la Democracia Liberal
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I criticize the liberal foundations of democracy on two counts: (1) the impossible defense of a "neutral" model of the state; and (2) the individualist foundation of its moral and political philosophy. I suggest as well that political liberalism reduces the emancipatory chances of the democratic project by pursuing the goal of Hobbes. Leviathan-that is, by seeking to establish a well-ordered society that endorses an overlapping consensus favoring the ruling classes. The guiding dictum of the "demoliberal" theory seems to be-to paraphrase Adam Smith and Hegel-the invisible hand which regulates the market is the cunning reason of democracy, or, the key of its governability. Are we approaching the end of history as longed for by Fukuyama? I will analyze the premises which sustain his thesis.