Suchergebnisse

This text deals with the teaching of philosophy, trying to highlight its value in secondary education, for the development of personal autonomy and the global formation of a democratic citizenship. The starting point is the experience of teaching philosophy to future secondary education philosophy teachers, based on a conception of philosophy formulated by the Italian philosopher G. Vattimo and linked to the so-called right to philosophy formulated by the French philosopher J. Derrida. From this point of view, the form and function of the teaching of philosophy in secondary education are examined. And, in conclusion, as measures to reinforce and improve the fulfillment of its aims, the recourse to the thematic heritage of the so-called history of philosophy in teaching and the use of objective tests in the evaluation are proposed.

This paper examines the relationship between poetry and philosophy in the sophists, asking what role earlier traditions of poetry and song played in their work. The sophists' influence on various genres of literature and philosophy is widely acknowledged, but, as this paper shows, the influence of earlier traditions of poetry and myth on their work was no less important. The paper demonstrates too how the sophists' engagement with the poetic tradition, like that of the Presocratics, was geared primarily to serve their philosophical or didactic goals, even if the aesthetic benefits of poetic language and style were also appreciated and exploited. Moreover, the sophists recognized poetry's important role in education, and their varied use of poetic language, style, and content in their own teaching was a continuation of this traditional aspect of poetry. In conclusion, the sophists' work on rhetorical, political, and ethical issues engaged with, and was enriched by, the shared poetic culture of their time.

This article adresses democracy problem, as it has been thought by a group of Chilean philosophers, in relation to military dictatorship, transition to democracy and post-authoritarian democracy's consolidation.We expone their critic to post-authoritarian democracy and its theoretical sustenance: the elitarian democratic theories and the consociative model. We also present the authors's democracy concept: this concept defends normative dimension of politics, the multidimensionality of democracy and participation. Finally, we reflect on authors contributions to think on an alternative democratic order. ; Utopía y Praxis Latinoamericana publica bajo licencia Creative Commons Atribución-No Comercial-Compartir Igual 4.0 Internacional (CC BY-NC-SA 4.0). Más información en https://creativecommons.org/licenses/by-nc-sa/4.0/

In this article I focus on the concept of habit in Kant's philosophy. First of all, I concentrate on the criticisms he delineates against Gewohnheit in his epistemological and moral philosophy. In particular, habit is seen as absence of moral freedom. This conclusion is pretty different from Kant's position expressed in his Anthropology From the Pragmatic Point of View and in the last part of the Conflict of the Faculties. After a deep insight on the different terms referred to the conceptual field of habit, I focus on the relation between Gewohnheit and desire: in fact, Kant recognized that habit is not the mere repetition of an act, but more precisely it is the desire of repetition. That is why it is not strictly bonded to the deterministic world and it does not refer to machines: only the living beings may have habits. This way, it is possible to understand its role within the theme of health: in the reflections on dietetics, habit is particularly useful. The last part of the article is devoted to the new perspective on Kantian political philosophy opened by this positive view on this concept. ; En este artículo me centro en el concepto de hábito en la filosofía de Kant. En primer lugar, me enfoco en las críticas que él delinea contra Gewohnheit en su filosofía epistemológica y moral. En particular, el hábito es visto como ausencia de libertad moral. Esta conclusión es bastante diferente a la posición expresada por Kant en su Antropología en sentido pragmático y en la última parte de El conflicto de las facultades. Tras profundizar sobre los diferentes términos referidos al campo conceptual del hábito, me concentro en la relación entre Gewohnheit y deseo: de hecho, Kant reconoció que el hábito no es una mera repetición de un acto, sino, más precisamente, es el deseo de repetición. Es por esto que no está estrictamente ligado al mundo determinista y no se refiere a máquinas: solo los seres vivos podrían tener hábitos. De esta forma, es posible comprender su rol en el tema de la salud: en la reflexión sobre dietética, el hábito es particularmente útil. La última parte del artículo está consagrada a la nueva perspectiva en la filosofía política kantiana abierta por esta visión positiva de este concepto.

En este artículo me centro en el concepto de hábito en la filosofía de Kant. En primer lugar, me enfoco en las críticas que él delinea contra Gewohnheit en su filosofía epistemológica y moral. En particular, el hábito es visto como ausencia de libertad moral. Esta conclusión es bastante diferente a la posición expresada por Kant en su Antropología en sentido pragmático y en la última parte de El conflicto de las facultades. Tras profundizar sobre los diferentes términos referidos al campo conceptual del hábito, me concentro en la relación entre Gewohnheit y deseo: de hecho, Kant reconoció que el hábito no es una mera repetición de un acto, sino, más precisamente, es el deseo de repetición. Es por esto que no está estrictamente ligado al mundo determinista y no se refiere a máquinas: solo los seres vivos podrían tener hábitos. De esta forma, es posible comprender su rol en el tema de la salud: en la reflexión sobre dietética, el hábito es particularmente útil. La última parte del artículo está consagrada a la nueva perspectiva en la filosofía política kantiana abierta por esta visión positiva de este concepto. Palabras clave: Kant, hábitos, vida, filosofía política moderna, libertad. ABSTRACT In this article I focus on the concept of habit in Kant's philosophy. First of all, I concentrate on the criticisms he delineates against Gewohnheit in his epistemological and moral philosophy. In particular, habit is seen as absence of moral freedom. This conclusion is pretty different from Kant's position expressed in his Anthropology From the Pragmatic Point of View and in the last part of the Conflict of the Faculties. After a deep insight on the different terms referred to the conceptual field of habit, I focus on the relation between Gewohnheit and desire: in fact, Kant recognized that habit is not the mere repetition of an act, but more precisely it is the desire of repetition. That is why it is not strictly bonded to the deterministic world and it does not refer to machines: only the living beings may have habits. This way, it is possible to understand its role within the theme of health: in the reflections on dietetics, habit is particularly useful. The last part of the article is devoted to the new perspective on Kantian political philosophy opened by this positive view on this concept. Keywords: Kant, Habits, Life, Modern Political Philosophy, Freedom.

Hegel saw modern philosophy as internally divided between its metaphysics and epistemology, on the one hand, and its political philosophy, on the other. Descartes had developed a metaphysics of totality to ground the epistemological certainty of the cogito, treating true unity as a unity of opposites (a totality). But political philosophy, in its empiricist and formalist forms, relied on an impoverished conception of unity—treating it, respectively, as a mere aggregation of parts or as formal consistency. The Philosophy of Right thus attempted to rectify the deficiencies of political philosophy by grounding it on the Cartesian concept of totality. ; Hegel consideraba que la filosofía moderna estaba internamente dividida entre su metafísica y epistemología, por un lado, y su filosofía política, por otro. Descartes había desarrollado una metafísica de la totalidad para fundamentar la certeza epistemológica del cogito, tratando la unidad verdadera como una unidad de contrarios (una totalidad). Pero la filosofía política, en sus formas empirista y formalista, se basaba en una concepción empobrecida de la unidad, tratándola, respectivamente, como una mera agregación de partes o como una consistencia formal. La Filosofía del Derecho trató, pues, de subsanar las deficiencias de la filosofía política basándose en el concepto cartesiano de totalidad.

War is an activity that transcends the military plane on which is normally articulated. It is an inherently political activity endowed with a logic of its own, a logic of transformation that is very different from any linear approach familiar from daily life. War is a social reality that needs to be studied scientifically. Ignorance about it, as with any disease, is not a good thing. ; La guerra es una actividad que escapa al plano militar por donde normalmente es vehiculada. Es una actividad inherentemente política y dotada de una lógica propia, una lógica de transformación bien distinta de la aproximación lineal con la que se manejan los asuntos cotidianos. La guerra es una realidad social que precisa ser estudiada científicamente; de la ignorancia, al igual que sucede en cualquier enfermedad, no se desprende nada bueno.

En este ensayo se establece una vinculación entre la actual situación venezolana y el así denominado postmodernismo, que, según sus voceros, por una parte, ha derrumbado o aniquilado a la fi losofía moderna, esto es, la de Kant y Hegel, que desarrollaron lo contenido en la Ilustración, y por otra parte, todo su fundamento, la razón, habría también concluido su hegemonía. ¿Habría que entender entonces que lo desarrollado por las fi losofías modernas carece de vigencia? ¿La libertad humana, y los mecanismos para protegerla y desarrollarla en lo social y lo político carecen de todo valor? ¿Los derechos universales del hombre y del ciudadano, la separación de los poderes públicos, el derecho de propiedad, son sólo monstruos productos del sueño de la razón? ; This essay provides a link between the current situation in Venezuela and the so-called postmodernism. According to their spokesmen, on the one hand, this later has demolished or destroyed the modern philosophy -namely, philosophy of Kant and Hegel, who developed the Enlightenment's contentand on the other hand, it has made the reason ends its hegemony. Should we understand then the proposal of modern philosophy with no effect? Does have human freedom no value, neither the procedures to safeguard it and develop it socially and politically? Are just the universal rights of man and citizen, the separation of public powers and the property rights the monsters produced by the dream of reason? (Traducción de Gladys Portuondo). ; 193-202 ; eduardovasquez@cantv.net ; semestral

The text is divided in two phases. In the first phase, consisting of three parts, the main concepts of Kant's Doctrine of Right are considered in a comprehensive approach related to: the issue of the relations between natural right and positive right, problem closely connected to that of the relations between natural state and civil state, private right and public right; to the doctrine of property and its connection with political right. on treating the right in its several types, we intend to appoint the practical reasoning as a background of the Doctrine. In the second phase, concerning its last section, the consideration on the presence of the practical reasoning into the right is placed before some specificities of Kant's phylosophy of history, with the intent of establishing the possible relation between Rechtslehre and that philosophy.

Quiero ante todo expresar la profunda satisfacción que este Doctorado Honoris Causa me produce, pues constituye para mí un motivo de orgullo recibir esta distinción tan relevante por parte de la decana, en antigüedad y prestigio, de todas las universidades hispanoamericanas, esta hermosa y casi legendaria Universidad de San Marcos que en el día de hoy me acoge como formando parte de su comunidad universitaria. Esta distinción de la que me siento tan honrado, ha permitido que por vez primera pudiera conocer este querido país, que desde mi infancia y mi juventud había deseado visitar, ya que me unen a él vínculos personales y hasta familiares. Como he podido relatarlo en un libro reciente de memorias y confesiones que se titula El árbol de la vida, en el que hablo de mis primeros treinta y tres años, y que concluye con la fecha del cambio de régimen en España y del inicio de la transición democrática, toda mi infancia estuvo tutelada y guiada por una abuela materna, Ana Puig-Mir de Sagnier, que había nacido en Guayaquil, donde vivió hasta casi los veinte años; mujer muy culta, amante de todas las artes. Mi abuela siempre consideraba que Lima era su ciudad predilecta; la había conocido en su infancia, y volvió a visitarla siempre que pudo. Era una mujer ecuatoriana enamorada de Lima y de Perú. Y ciertamente me comunicó a mí esos sentimientos, que sin embargo, por diferentes infortunios, me impidieron visitar este querido país en diferentes ocasiones. ; First, I would like to express my deep satisfaction with this Honorary Doctorate, as it is a source of pride for me to receive such a relevant distinction from the dean, in terms of seniority and prestige, of all the Spanish-American universities, this beautiful and almost legendary University of San Marcos, which today welcomes me as part of its university community. This distinction, of which I feel so honoured, has allowed me to get to know this beloved country for the first time, which I had wanted to visit since my childhood and youth, since I have personal and even family ties to it. As I have been able to relate in a recent book of memoirs and confessions entitled El árbol de la vida (The Tree of Life), in which I talk about my first thirty-three years, and which concludes with the date of the change of regime in Spain and the beginning of the democratic transition, my entire childhood was tutored and guided by a maternal grandmother, Ana Puig-Mir de Sagnier, who was born in Guayaquil, where she lived until she was almost twenty; a very cultured woman, a lover of all the arts. My grandmother always considered Lima to be her favourite city; she had known it in her childhood, and she returned to visit it whenever she could. She was an Ecuadorian woman in love with Lima and Peru. And she certainly communicated those feelings to me, which however, through different misfortunes, prevented me from visiting this beloved country on different occasions.

SUMARIO EditorialBelandria, Margarita Artículos El erotismo como experiencia vinculada a lo sagrado Eroticism as an experience linked to the sacred order Castrejón, Gilberto Laberintos de sabiduría: Entre la razón y el mito Labyrinths of the knowledge: Between the reason and the myth Espar, Teresa Hacia una noción de "globalización" Towards a globalization notion González R., Javier y Belandria, Margarita Filosofía, semiótica, y ritmo Philosophy, semiotics, and rhythm Hocevar, Drina Más allá del pensamiento determinante, el pensamiento reflexionante Beyond deterministic thought, reflexive thought Maldonado, Rebeca La muerte como imaginario social: una mirada de la modernidad a la postmodernidad cultural Death as a social imaginary: A view modernity to cultural postmodernity Mora García, José Pascual El impacto de la ideología y la política en la cultura y el arte de la América Latina Ideological and political interference related to artistic and cultural creations in the Latin American ambit Peña, Edilio Ontología de la trascendencia Metaphysics of Transcendence Ramis Muscato, Pompeyo Sentido de una reforma general de la educación The meaning of a general reform on education Suzzarini, Andrés Traducciones H. Arendt y la idea del derecho moderno (Traducción de Eduardo Vásquez) Renaut, Alain y Sosoe, Lukas Interdisciplinares Los personajes femeninos en las novelas de Alejo Carpentier Márquez Rodríguez, Alexis Gobernabilidad y constituciones (De la colonización a la emancipación Zambrano Labrador, Laurencio Recensiones Conozca al investigador: Elías Capriles Acercamiento a la obra: Individuo Sociedad y Ecosistema Velasco, Fabiola CDCHT ; hocevar@intercable.net.ve ; semestral ; Nivel analítico

URL del artículo en la web de la Revista: https://www.upo.es/revistas/index.php/ripp/article/view/1803 ; Es reseña de: Democracy's Discontent: America in Search of a Public Philosophy Michael Sandel Cambridge, MA : Harvard University Press, Belknap Press, 1996 ; Universidad Pablo de Olavide

George Santayana (1863-1952) appears emotionally distant and personally uncommitted in many of his writings. In what may have been a related phenomenon, he does not seem to have committed to any school of philosophy, but rather to draw from many of the available schools when it suited him. In this article, we assess his constantly changing use of different philosophies and its implications for both philosophy and politics.

This paper holds a reflection on teaching Philosophy for audiences not specialized in it. It starts from the experience itself and autobiographical data from his author, taking into account a critical thinking perspective and an observation of several topics related to the philosophical pedagogy drew from the practice with different kinds of groups and students in classrooms. It also makes an historical survey of some of the possibilities of Philosophy as a service to mankind in different aspects, especially in reference to the search for the meaning of life, the meditation about indifference towards the material world, and its possibilities in business, firms and political world, being the latter a proposal to re-think the options of Philosophy in Latin-America in the future. ; La presente ponencia propone una reflexión acerca de la docencia de la Filosofía para no filósofos. Esta reflexión se hace a partir de la experiencia y contiene datos autobiográficos del autor, teniendo en cuenta que la perspectiva que pretende manejar es precisamente la que incita al cuestionamiento y a la observación de los temas dela pedagogía filosófica desde su uso en el aula misma, con diversos tipos de grupos y estudiantes. A su vez, hace un recuento histórico de algunas posibilidades de la Filosofía como servicio para el hombre en distintos ámbitos, en especial, en la búsqueda del sentido de la vida, en la meditación del desapego a lo material y en las opciones de la Filosofía en el ámbito empresarial y político, este último, como propuesta para re-pensar las posibilidades de la misma a futuro en Latinoamérica.

With no neglect not even minimizing the permanent conflict between those who aspire to grasp the essence of things and those who pursue the assent of their audiences, the author of this article studies the strained relations between rhetoric and philosophy. He wants to show up how both of them share democracy as a common ground and as an endless exercise in a good argued way of life. Taking the known conflict between sophists and philosophers as a starting point, and getting along through the intellectual events that marked a breakdown between philosophy and rhetoric and a gap in modern thought, the author stresses the current relevance a philosophy inspired on rhetoric might have today. So, he examines Plato's, Aristotle's, Descartes', Ricœur's and, mainly, Perelman's contributions to this debate. ; En este artículo, el autor examina las relaciones, siempre tensas, entre retórica y filosofía, sin negar ni pretender minimizar el conflicto, siempre vigente, entre los que aspiran a capturar la esencia de las cosas y los que buscan lograr el asentimiento de sus auditorios. Pretende poner de presente que unos y otros comparten un suelo común: el de la democracia como modo de vida basado en el ejercicio de la buena argumentación. Partiendo del ya conocido conflicto entre filósofos y sofistas en la antigüedad griega, y pasando por los acontecimientos intelectuales que dieron lugar a una ruptura definitiva entre filosofía y retórica en el pensamiento moderno, se enfatiza la importancia que, para el pensamiento de nuestros días, puede tener una filosofía de inspiración retórica. Dicho examen se realiza a partir de los aportes de filósofos como Platón, Aristóteles, Descartes, Paul Ricœur, y especialmente Chaïm Perelman.