Al enseñar filosofía surge una serie de preguntas ineludibles: qué enseñar, cómo y para qué. En este trabajo intentaremos responder a estos interrogantes didácticos, centrándonos específicamente en la enseñanza de la Filosofía Política en el Bachillerato de Bellas Artes. En particular, en el presente artículo se propondrán ciertos lineamientos con el objetivo de incluir una unidad de Filosofía Política en los programas de séptimo año de la mencionada institución empleando como marco teórico a la hermenéutica de Gadamer, la cual representa a nuestro entender un enriquecimiento de la modalidad histórica propuesta por G. Obiols y A. Cerletti para la enseñanza de la filosofía. ; Why, how and what to teach are some inescapable questions when trying to impart philosophy. In this study, we aimed to answer these questions by focusing on the school teaching of Political Philosophy at the Bachillerato de Bellas Artes. Particularly, we propose some guidelines with the aim of including a Political Philosophy subject in the last degree of that institution. We used Gadamer's hermeneutics as the theoretical framework, which represents an improvement to the G. Obiols'and A. Cerletti's historical approach. ; Bachillerato de Bellas Artes "Prof. Francisco A. De Santo"
El objetivo central de este escrito es explorar el lugar que ocupa el problema de la crueldad en el contexto de la obra de Nietzsche. Dicho tema debe ser enfocado, desde nuestra perspectiva, teniendo en consideración la visión nietzscheana sobre los seres humanos, su evolución y el modo en que configuran su mundo. En tal sentido, defenderemos la idea de que las ideas de Nietzsche relacionadas a la crueldad tienen que entenderse como parte de un mensaje general de aceptación de las limitaciones humanas, para dar paso a nuevos tipos de seres humanos.
Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Doctorado Institucional en Filosofía ; This research dissertation in philosophy: philosophical universalism and cultural difference in the work of Leopoldo Zea, is, in a way, while continuity complement the theme of master's thesis in Philosophy of Culture, entitled: dependency and Cultural liberation in the Philosophy of History of Leopoldo Zea, which provided an overview of zeiano thinking is from its origins and early stages of development, with emphasis on the categories of "dependency" and Latin American "liberation" and tercermundista- until the general proposal of conducting a philosophy "no more." Hence in this thesis, which has the fundamental support for the realization mentioned- research, those aspects of the work of Zea realize precisely that philosophy "without" are covered, ie, a philosophy that linker to the general philosophical thinking in terms of "equality" in the "difference" philosophy also known as philosophical universalism from the concrete (concrete universalism). Important ideas - from my perspective-served while history of contribution to philosophical reflection in recent years, the problem between universalism and particularism, relativism difference or being-for his time- very early approaches and novel, at least for Mexico and Latin America; but today, turn out to be highly relevant in analyzing this issue that a lot has to do with the current processes of political, economic and socio-cultural globalization, which in turn determine the daily lives of many people, towns and communities. ; La presente investigación de tesis doctoral en filosofía: Universalismo filosófico y diferencia cultural en la obra de Leopoldo Zea, es, de cierta manera, continuidad y al mismo tiempo complemento del tema de tesis de Maestría en Filosofía de la Cultura, que lleva por título: Dependencia y Liberación Cultural en la Filosofía de la Historia de Leopoldo Zea, en la que se hace un recuento general del pensamiento zeiano desde sus ...
Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; Presently work will be exposed the concept of authenticity in Luis' philosophy In the Aristotelian philosophy the metaphysics is a group of later studies to the physics. To this group of studies the estagirita denominated them philosophy first. With the step of the time, for the fact of considering these Aristotelian writings beyond the physics, and even of the particular sciences, it finished for owner like metaphysics. This philosophical discipline usually divides especially and general: the first, are the doctrine of the particular (God, man, spirit, world) entities that includes the cosmology, the speculative anthropology and the rational theology; the second, are properly the ontology understood as the being's doctrine as soon as to be. On the other hand in the tradition Wolf-Baumgarten an important redefinition is given: the metaphysics is understood by Wolf like the being's science, of the world in general and of the spirits. The metaphysics is divided now in ontology, general and pneumatic cosmology. Villoro will be about standing out their value for the Latin American philosophy and their way of to be made; as well as to highlight the importance that has in the multicultural problem, in the one political and ethical environment, and in the theory of the knowledge. The investigation that I present you it inscribes in the context of Luis' philosophy Villoro. He/she carries out a specific analysis of the one concept of authenticity, traveling their theses has more than enough philosophy of the philosophy, the problematic multicultural, the power and the value and the epistemology. Lastly, I point out the importance that could have the concept of authenticity in an educational theory, anchoring us in the of Paulo I will Fry as educational antecedent, which would be capable to confront the socio-cultural conditions current, particularly those of our country. ; En la ...
Instituto de Investigaciones Filosóficas. Institucional en Filosofía de la Cultura ; Presently work will be exposed the concept of authenticity in Luis' philosophy In the Aristotelian philosophy the metaphysics is a group of later studies to the physics. To this group of studies the estagirita denominated them philosophy first. With the step of the time, for the fact of considering these Aristotelian writings beyond the physics, and even of the particular sciences, it finished for owner like metaphysics. This philosophical discipline usually divides especially and general: the first, are the doctrine of the particular (God, man, spirit, world) entities that includes the cosmology, the speculative anthropology and the rational theology; the second, are properly the ontology understood as the being's doctrine as soon as to be. On the other hand in the tradition Wolf-Baumgarten an important redefinition is given: the metaphysics is understood by Wolf like the being's science, of the world in general and of the spirits. The metaphysics is divided now in ontology, general and pneumatic cosmology. Villoro will be about standing out their value for the Latin American philosophy and their way of to be made; as well as to highlight the importance that has in the multicultural problem, in the one political and ethical environment, and in the theory of the knowledge. The investigation that I present you it inscribes in the context of Luis' philosophy Villoro. He/she carries out a specific analysis of the one concept of authenticity, traveling their theses has more than enough philosophy of the philosophy, the problematic multicultural, the power and the value and the epistemology. Lastly, I point out the importance that could have the concept of authenticity in an educational theory, anchoring us in the of Paulo I will Fry as educational antecedent, which would be capable to confront the socio-cultural conditions current, particularly those of our country. ; En la filosofía aristotélica la metafísica es un grupo de estudios posteriores a la física. A este grupo de estudios el estagirita los denominó filosofía primera. Con el paso del tiempo, por el hecho de considerar estos escritos aristotélicos más allá de la física, e incluso de las ciencias particulares, terminó por adoptárseles como metafísica. Esta disciplina filosófica suele dividirse en especial y general: la primera, es la doctrina de los entes particulares (Dios, hombre, espíritu, mundo) que incluye la cosmología, la antropología especulativa y la teología racional; la segunda, es propiamente la ontología entendida como la doctrina del ser en cuanto ser. Por su parte en la tradición Wolf-Baumgarten se da una redefinición importante: la metafísica es comprendida por Wolf como la ciencia del ser, del mundo en general y de los espíritus. La metafísica se divide ahora en ontología, cosmología general y neumática.
In the following essay we offer an interpretation of Rancière's thought. We do this in three steps: at first we sustain the systematic character of Rancière's esthetic philosophy in particular and of his philosophy in general. We then locate the genesis of this theory within the discussion with the politicization of art. To end with the truly political reading that follows from Rancière's philosophy. ; En el presente ensayo ofrecemos una interpretación del pensamiento de Rancière. Ésta se vertebra en tres momentos: en primer lugar sostenemos la hipótesis del carácter sistemático de la teoría estética en particular, y de su filosofía en general. En un segundo momento situamos la génesis de esta teoría en la discusión con la teoría de la politización del arte. Para, en un tercer momento, abordar la lectura propiamente política que se desprende de la filosofía de Rancière.
En el presente ensayo ofrecemos una interpretación del pensamiento de Rancière. Ésta se vertebra en tres momentos: en primer lugar sostenemos la hipótesis del carácter sistemático de la teoría estética en particular, y de su filosofía en general. En un segundo momento situamos la génesis de esta teoría en la discusión con la teoría de la politización del arte. Para, en un tercer momento, abordar la lectura propiamente política que se desprende de la filosofía de Rancière. ; In the following essay we offer an interpretation of Rancière's thought. We do this in three steps: at first we sustain the systematic character of Rancière's esthetic philosophy in particular and of his philosophy in general. We then locate the genesis of this theory within the discussion with the politicization of art. To end with the truly political reading that follows from Rancière's philosophy.
Este trabajo analiza el argumento acerca de la aprioridad de la soberanía de la voluntad del pueblo en la sección El derecho público de la Doctrina del derecho. Allí Kant, más que presentar una tesis absolutamente original, como en la sección El derecho privado, en donde llega a la necesidad de la voluntad general legisladora a través del concepto de reciprocidad; sigue ideas de Rousseau y se centra en la libertad jurídica como dependencia de la ley que uno mismo se ha dado. Sostendré que, por motivos sistemáticos, Kant lleva a cabo una idealización normativa de la volonté générale rousseauniana. No obstante, la distinción fundamental entre respublica noumenon y respublica phaenomenon no implica que, desde una perspectiva práctica, el ideal republicano esté completamente escindido del ámbito fenoménico. Muy por el contrario, la república pura ejerce una fuerza normativa sobre la praxis política. ; This paper analyses the argument on the apriority of the sovereignty of the will of the people in the section Public Right of the Rechtslehre. There, Kant does not put forward an absolutely original thesis, as he does in the section Private Right, where he concludes the necessity of the general lawgiving will through the concept of reciprocity. Instead, he follows Rousseau's ideas and focuses on the account of freedom as dependence on the law one has prescribed to oneself. I will argue that, for systematical reasons, Kant carries out a normative idealization of the Rousseaunian volonté générale. Notwithstanding, the fundamental distinction between respublica noumenonand respublica phaenomenon does not imply that, from a practical perspective, the republican ideal is completely dissociated from the phenomenal realm. On the contrary, the pure republic exerts a normative force on the political praxis.
Karl R. Popper's philosophy is principally oriented in two principal lines of study: epistemology and political philosophy. Popperian reflection in political philosophy reveals an unequivocal and explicit ethical commitment. Our article seeks to examine this commitment, showing that it is also present in Popper's general epistemological perspective, and especially in his demarcation criterion. Furthermore, always from the optic of this Austrian-Britisch philosopher, we highlight the constructive role that the emergence of failure has in knowledge development. ; La filosofía de Karl R. Popper se orienta, principalmente, según dos grandes líneas: la epistemología y la filosofía política. En lo que respecta a esta segunda vertiente, la reflexión popperiana revela un inequívoco y explícito compromiso ético. Nuestro artículo intenta examinar dicho compromiso mostrando que éste también se encuentra presente en el enfoque epistemológico general de Popper y, de modo especial, en su criterio de demarcación. Conjuntamente con ello, destacamos el papel constructivo que en el proceso de desarrollo del conocimiento —siempre bajo la óptica del filósofo austrobritánico—adquiere la irrupción del fracaso.
Instituto de Investigaciones Filosóficas. Doctorado en Filosofía ; This research dissertation in philosophy: philosophical universalism and cultural difference in the work of Leopoldo Zea, is, in a way, while continuity complement the theme of master's thesis in Philosophy of Culture, entitled: dependency and Cultural liberation in the Philosophy of History of Leopoldo Zea, which provided an overview of zeiano thinking is from its origins and early stages of development, with emphasis on the categories of "dependency" and Latin American "liberation" and tercermundista- until the general proposal of conducting a philosophy "no more." Hence in this thesis, which has the fundamental support for the realization mentioned- research, those aspects of the work of Zea realize precisely that philosophy "without" are covered, ie, a philosophy that linker to the general philosophical thinking in terms of "equality" in the "difference" philosophy also known as philosophical universalism from the concrete (concrete universalism). Important ideas - from my perspective-served while history of contribution to philosophical reflection in recent years, the problem between universalism and particularism, relativism difference or being-for his time- very early approaches and novel, at least for Mexico and Latin America; but today, turn out to be highly relevant in analyzing this issue that a lot has to do with the current processes of political, economic and socio-cultural globalization, which in turn determine the daily lives of many people, towns and communities. ; La presente investigación de tesis doctoral en filosofía: Universalismo filosófico y diferencia cultural en la obra de Leopoldo Zea, es, de cierta manera, continuidad y al mismo tiempo complemento del tema de tesis de Maestría en Filosofía de la Cultura, que lleva por título: Dependencia y Liberación Cultural en la Filosofía de la Historia de Leopoldo Zea, en la que se hace un recuento general del pensamiento zeiano desde sus orígenes y primeras etapas de desarrollo -con énfasis en las categorías "dependencia" y "liberación" latinoamericana y tercermundista-, hasta su propuesta general de la realización de una filosofía "sin más". De ahí que en esta tesis doctoral -que tiene como apoyo fundamental para su realización la investigación mencionada-, se abordan aquellos aspectos de la obra de Zea que dan cuenta precisamente de su filosofía "sin más", es decir, de un filosofar que se engarce a la reflexión filosófica general en términos de "igualdad" en la "diferencia", filosofar también conocido como universalismo filosófico a partir de lo concreto (universalismo concreto). Importantes ideas que - desde mi perspectiva-sirvieron de antecedente y al mismo tiempo de aporte a la reflexión filosófica de los últimos años, sobre el problema entre el universalismo y el particularismo, diferencia o relativismo por ser -para su época-, planteamientos muy tempranos y novedosos, al menos para México y Latinoamérica; pero que hoy en día, resultan ser altamente relevantes en el análisis de dicho este tema que mucho tiene ver con los procesos actuales de mundialización política, económica y sociocultural, los que a su vez, determinan la vida cotidiana de un gran número de personas, pueblos y colectividades.
The paper explores the relation between philosophy and rhetoric from a new perspective by highlighting the dramatic nature of the dialogue and paying attention not only to what is said about philosophy and rhetoric but also to what is shown, especially through Gorgias' intervention throughout the dialogue in order to save a community of dialogue that inquires into the good and the just. This re-conception of the relation between philosophy and rhetoric implies a re-conception of the practice of politics itself, rooted in a philosophy concerned with turning individual souls toward the good and a rhetoric that motivates individuals to be turned in the same direction by the words of others.
El propósito del artículo es analizar la filosofía política expuesta en el Defensorium Unitatis Christianae de Alonso de Cartagena en el marco de una investigación más general sobre el lugar del problema converso y los intelectuales de origen converso en la formación de las filosofías políticas hispánicas. La tesis del artículo es que la filosofía política de Cartagena nos permite comprender por qué desde el siglo XV la filosofía política hispánica recurrió a fundamentos racionalistas clásicos. Cartagena debe apelar al concepto de Ciudad (polis) de la filosofía política clásica para poder defender la unidad cristiana entre cristianos viejos y nuevos, ya que sin el recurso al espacio común de la concepción racionalista de la política no es posible compensar el efecto disociador de las diferencias étnico-religiosas. ; The purpose of this article is to analyze the political philosophy exposed in the Defensorium Unitatis Christianae of Alonso de Cartagena under a more general investigation about the converso problem and the intellectuals of Jewish origins in the formation of Hispanic political philosophies. Cartagena's political philosophy allows us to understand why since the fifteenth century the Hispanic political philosophy appealed to rational philosophical fundaments. Cartagena should appeal to the City concept (polis) of classical political philosophy in order to defend Christian unity between Old and New Christians, because without the use of a shared rationalist view of politics it is not possible to offset the disruptive effect of ethnoreligious differences.
Political philosophy, which in the past century was marginalized by positivism to the category of pseudoscience, seems to have recovered its status. The publication of A Theory of Justice by John Rawls in 1971 was the reason why we claim that political philosophy has resurrected or, at least, has not completely die. This paper makes a general presentation of that kind of political philosophy proposed by Rawls, which we call normative or realistically utopian. We try to define the method of this kind of philosophy, its object, the type of arguments it uses, the meaning of the terms "realistic" and "utopian" and the practical functions it performs. Our intention with this paper is not to exclude other forms of philosophizing, but to expose peacefully the way that we consider to be the most desirable one of doing political philosophy. ; La filosofía política, que estuvo marginada por el positivismo a la categoría de las pseudociencias durante el siglo pasado, parece haber recuperado su estatus. La publicación en 1971 de Teoría de la justicia de John Rawls fue el motivo por el cual podemos decir que la filosofía política resucitó o, al menos, no murió completamente. En este trabajo realizaremos una presentación general de esa forma de hacer filosofía política propuesta por Rawls que llamamos normativa o realistamente utópica. Para este objetivo tratamos de delimitar el método de esta forma de filosofar, su objeto, el tipo de argumentos que utiliza, el sentido de los términos "realista" y "utópico" y las funciones prácticas que cumple. Nuestra intención con este trabajo no es excluir otras formas de filosofar, sino exponer pacíficamente la manera que consideramos más deseable de hacer filosofía política.
Speech delivered at the close of the philosophy course at the University of Buenos Aires, summarising general aspects of the course and addressing several broad philosophical questions, by Luis José de la Peña, Director of Schools in the Province of Buenos Aires. Dated 29 November 1866
Socrates can be said to have left the subsequent philosophical tradition with the problem of the relation between philosophy and politics. Already in the Republic the proposal of philosopher-kings represents more a tension than an identity. While Aristotle responds by insisting on a sharp distinction between politics and philosophical wisdom, this distinction proves on closer examination much less sharp than might appear. Heidegger characterizes philosophy as the only authentic politics and the philosopher as ruling just by virtue of being a philosopher. In contrast, Foucault insists that, if philosophy can play a role in relation to politics by transforming the subject who lives politically, it plays no role within politics. In this contrast can be seen the 'fallout' of the tension bequeathed by Socrates through both Plato and Aristotle.
