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The paper explores the paradoxes of the political philosophy of liberalism. Liberal conception of justice is incapable of providing grounds for an identity of liberalism. Liberals do not have a moral conception of their own. This is a source of a paradox. Political identity points to morality and moral identity points to politics. The aim of this paper is to clarify this paradox. Political liberalism is based on certain assumptions of a philosophy of culture. Liberals defend a conception of culture which justifies their inconsistencies. They lack any coherent conception of morality and politics. The article is an attempt to prove this by using the "final position" – an alternative to the Rawlsian "original position".

The paper explores the paradoxes of the political philosophy of liberalism. Liberal conception of justice is incapable of providing grounds for an identity of liberalism. Liberals do not have a moral conception of their own. This is a source of a paradox. Political identity points to morality and moral identity points to politics. The aim of this paper is to clarify this paradox. Political liberalism is based on certain assumptions of a philosophy of culture. Liberals defend a conception of culture which justifies their inconsistencies. They lack any coherent conception of morality and politics. The article is an attempt to prove this by using the "final position" – an alternative to the Rawlsian "original position".

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

Este artículo se encuentra disponible en la siguiente URL: https://revistas.ucv.es/index.php/scio/article/view/807/903 ; Este número monográfico lleva por título "Control social: Estado y libertad tras el Covid-19". ; Siguiendo las ideas clásicas, la tecnología se entiende como una especie de control del movimiento. Este control específico se mostrará históricamente en el campo militar. Sabiendo que nuestra era se autocomprende como un período tecnológico, este artículo intenta explicar cuáles son las particularidades de esta tecnología militar relacionadas con los tiempos modernos. Con ese propósito, y junto a un breve resumen de las tecnologías militares, el objetivo será reconocer una nueva forma de control de la realidad de acuerdo al nuevo lugar de las tecnologías. ; Following classic ideas, technology is understood as a kind of control of movement. This specific control will be historically shown at the military field. Knowing that our Era is self-understood as a technological period, this paper tries to explain which are the specifics features of this military technology related to the modern times. According to this purpose, together with brief History of military technologies, the main goal will be to recognize a new and unprecedented way of control of the reality according to new place of technologies.

Este artículo se encuentra disponible en la siguiente URL: https://revistas.ucv.es/index.php/scio/article/view/807/903 ; Este número monográfico lleva por título "Control social: Estado y libertad tras el Covid-19". ; Siguiendo las ideas clásicas, la tecnología se entiende como una especie de control del movimiento. Este control específico se mostrará históricamente en el campo militar. Sabiendo que nuestra era se autocomprende como un período tecnológico, este artículo intenta explicar cuáles son las particularidades de esta tecnología militar relacionadas con los tiempos modernos. Con ese propósito, y junto a un breve resumen de las tecnologías militares, el objetivo será reconocer una nueva forma de control de la realidad de acuerdo al nuevo lugar de las tecnologías. ; Following classic ideas, technology is understood as a kind of control of movement. This specific control will be historically shown at the military field. Knowing that our Era is self-understood as a technological period, this paper tries to explain which are the specifics features of this military technology related to the modern times. According to this purpose, together with brief History of military technologies, the main goal will be to recognize a new and unprecedented way of control of the reality according to new place of technologies.

Siguiendo las ideas clásicas, la tecnología se entiende como una especie de control del movimiento. Este control específico se mostrará históricamente en el campo militar. Sabiendo que nuestra era se autocomprende como un período tecnológico, este artículo in-tenta explicar cuáles son las particularidades de esta tecnología militar relacionadas con los tiempos modernos. Con ese propósito, y junto a un breve resumen de las tecnologías militares, el objetivo será reconocer una nueva forma de control de la realidad de acuerdo al nuevo lugar de las tecnologías. ; Following classic ideas, technology is understood as a kind of control of movement. This specific control will be historically shown at the military field. Knowing that our Era is self-understood as a technological period, this paper tries to explain which are the specif-ics features of this military technology related to the modern times. According to this purpose, together with brief History of military tech-nologies, the main goal will be to recognize a new and unprecedented way of control of the reality according to new place of technologies. ; Filosofía

New York: Fordham University Press, 2009. 246 pp. (Traducido recientemente al español con el título: La filosofía animal de Nietzsche: cultura, política y animalidad del ser humano.

The field of popular culture has privileged a technical view of its objects in the sense that Aristotle gave to the term téchne. This approach has prevailed until today in the form of an economic and technological determinism that emphasizes the social structure in front of cultural activity. It is a rationalist presupposition which it is shared by the cultural and sociological theories dominant in the area: critical theory, political economy analysis and, to some extent, cultural studies. This study examines the philosophical assumptions of these current theories in order to understand how they incorporate the same rational and extrinsic explanation which defined the criticism of Adorno and Horkheimer to mass culture at mid-twentieth century. This phenomenon of mass culture gave rise to Hannah Arendt's alternative reflection, coinciding with the period in which the Frankfurt's theorists settled the dominant view of contemporary culture. In our view, Arendt offers a non-rationalist and intrinsic perspective that allows an adequate understanding of the cultural and symbolical character of the objects that shape the field of popular culture. ; El ámbito de la cultura popular ha privilegiado una visión técnica de sus objetos en el sentido que Aristóteles dio al término téchne. Este enfoque ha prevalecido hasta hoy en la forma de un determinismo económico y tecnológico que enfatiza la estructura social frente a la acción cultural. Se trata de un presupuesto racionalista que comparten las teorías sociológicas y culturales dominantes en el área: la teoría crítica, los análisis de economía política y, en menor medida, los estudios culturales. Este trabajo profundiza en los presupuestos filosóficos de estas corrientes con el objetivo de advertir la misma explicación racionalista, extrínseca, que definió la crítica de Adorno y Horkheimer a la cultura de masas mediado el siglo XX. Este concepto de cultura de masas suscitó una reflexión diferente en Hannah Arendt, coincidiendo con el periodo en el que los teóricos de ...

Lemm, Vanessa. Nietzsche's Animal Philosophy: Culture, Politics, and the Animality of the Human Being. New York: Fordham University Press, 2009. (Traducido recientemente al español con el título: La filosofía animal de Nietzsche: cultura, política y animalidad del ser humano, Rossello, D. (trad.). Santiago: Universidad Diego Portales, 2010.

The aim of this paper is to defend an adequate reading of Aristotle's deliberative rhetoric that allows us to understand practical rationalization as a process of interpretation of human actions. After the consideration of rhetoric as a general human ability that is indispensable for political coexistence, the impact of the Aristotelian rhetorical proposal is pressed, not just as a defense of the importance of rhetoric in a democratic society, but also as a novel attempt to understand what it means to speak of practical rationality.

The author analyzes, from the relationship between literature, philosophy and politics, the position that in popular culture has laughter and carnival. From a hermeneutic perspective examines the dialogue between literary creation and the history of political and philosophical thought, for find their truest inventive resource in front to classical models of rational legitimacy of the political order. To express a preliminary view by proposing someways to characterize the phenomenon of laughter. ; El autor analiza, a partir del vínculo entre la literatura, la filosofía y la política, la posición que ocupan en la cultura popular las figuras de la risa y del carnaval. Desde una perspectiva hermenéutica, estudia el diálogo entre la creación literaria y la historia del pensamiento político y filosófico para encontrar su más fiel recurso de formación inventiva frente a los modelos clásicos racionales de legitimación del orden político. Expresa una conclusión preliminar en la que propone algunas formas de caracterizar el fenómeno de la risa.