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This text proposes a conception of Richard Rorty's philosophy from the distinction between systematic philosophy and edifying philosophy, proposing this distinction as a key to reading his neo-pragmatism and his political-ethical proposal of the 90s, whose consequence main will be his conception of liberal democracy, ironic citizen and post-philosophical culture.

The aim of article was to discuss the philosophy of private deterrence under Iraq's penal code. The methodology adopted was the inductive approach, which helps to extrapolate legal texts with this study and the jurisprudence of legal jurists. The Legislator applies to the threat with punishment the harm and pain that will be inflicted on them if the crime is eaten by law, what is known as public deterrence speech. For its part, the special deterrent will be responsible for reforming the meaning and morality of the offender, following various means provided by the legislature and designing a method of education of the deprived of liberty, allowing them the voluntary work determined by the conditions of each penance conditions or even by the subsequent formal and informal reintegration mechanisms of ex-convictions. It is concluded that these methods and others can contribute significantly to the achievement of the deterrence objectives, which is to reform and evaluate the offender's conduct according to criminal gravity on a case-by-case basis.

This article aims to highlight the role that culture plays in the economic and social development of today's societies. Despite being woven as a conceptualization from the economicist and humanist paradigms, it is evident that for both optics it is a positive affectation of the culture on the economy, so much that in the literature they are references to the economy of the culture. Concomitantly, it seeks to establish a concept that
allows us to approach culture not only as a physical space, but in turn is temporary and psychosocial where society materializes its world.

En este artículo recuperamos la tradición antigua del cuidado de sí, que asocia a la filosofía con el psicoanálisis, entendido como una cura del alma a través de la palabra, el autoexamen y la relación entre médico- paciente o filósofo-discípulo y de una verdad que necesita de la "conversión" del sujeto. Se recupera para ello la filosofía del Banquete de Platón y La Tranquilidad del Alma de Séneca.

Through the method of metaphysics typical of philosophy, the objective of the study is to conceptualize the political dimension of the interaction of digital man and society in the context of the Fourth Industrial Revolution. The modeling method helps to create a model of interaction between the digital person and the digital society as a way of managing objectives to adapt people to increasing conditions of complexity and uncertainty, to provide a comprehensive analysis. As society becomes more complex, the model must become a flexible digital society. It is concluded that the analysis of variables and the determination of the optimal set of components of the digitalization of society play an important role: political, economic, administrative, social, and spiritual. Therefore, it is necessary to determine the optimal model that will achieve a balance between human nature, man, and society. As a result of the analysis carried out, modern theoretical approaches to the interaction of the digital person and a digital society in the context of the philosophy of politics are also investigated.

It is argued that thinking, specially everyday and social thinking, is based on a sort of mythical thought, that which is not true because it is verified, but because we believe in. Culture belongs to it. Namely, the idea of space, and its derived ideas of deepness, profoundness, consciousness, knowledge and the very thinking itself, is basically a collective and mythical thought which can not be understood by means of scientific rationality coming out of natural sciences.

Sin ninguna intención de caer en la sospechosa tarea de discriminar lo vivo y lo muerto del concepto de "industria cultural", tal como lo formularon Adorno y Horkheimer, para la teoría de la comunicación actual, el artículo que presentamos desea volver a indagar su resonancia crítica y su contenido dialéctico. Para ello apelaremos a una noción adorniana clave que funciona como contrapunto dialéctico de la industria cultural y sus promesas de satisfacción sensible: la idea de promesa de felicidad contenida en el arte.