bluuebunny/crossref_metadata_2025 huggingface dataset:
¿Acto de ser personal o existencia en el pensamiento de Kierkegaard? ¿Personal Being or Human Existence in Kierkegaard’s Thought?
Authors: Fernando Sellés Juan
Published: June 2017

En este trabajo se estudia si en Kierkegaard se puede hablar de una distinción real entre acto de ser y existencia a través de su descripción del ‘individuo’ como síntesis de cuerpo, alma y espíritu; y también, las de síntesis de finito-infinito, temporal-eterno, necesidad-libertad.In this paper we study whether we can speak in Kierkegaard’s thought about the real distinction between the human act of being or human existence through his description of ‘individual’ as a synthesis of body, soul and spirit, and also as a synthesis of finite-infinite, temporal-eternal, necessityfreedom.
La positività del reale nel concetto cardoniano di bene. The Positivity of the Real in the Cardonian Concept of the Good
Authors: Antonio Laviola Francesco
Published: June 2017

L’articolo cerca di evidenziare le ragioni per cui si può affermare che la realtà è positiva pur essendo attraversata dal limite e dalla drammaticità del male. Il filosofo studiato è il catalano Carlos Cardona il quale affronta nella sua opera il concetto di bene ontologico. Il presente studio si sofferma soprattutto sugli elementi più significativi del concetto di bene ontologico, senza la pretesa di esaurire tutta la vastità della questione, quali la considerazione dell’essere come bene perché atto a perfezionare un soggetto; dell’origine della bontà delle cose nella Bontà divina e dell’importanza della differenza metafisica tra il Bene per essenza e il bene per partecipazione. La conclusione è affidata ad una sintetica presentazione del bene onesto, del bene utile e del bene dilettevole come strada necessaria per imparare ad amare.This article aims to show the reasons why we can affirm that reality is something positive, although it may be crisscrossed by limitation and the drama of evil. The philosopher we refer to here is the Catalan Carlos Cardona, whose writings address the concept of the ontological good. This study analyzes above all the most meaningful elements of the concept of the ontological good without attempting to exhaust the question in all its richness; the consideration of being as a good insofar as it is an act that perfects a subject; the origin of goodness created in the divine Goodness and the importance of the metaphysical difference between the Good by essence and the good by means of participation... In conclusion, it briefly presents the honest, useful, and pleasurable good as an essential way to learn to love.
El crecimiento en la virtud a la luz del pensamiento aristotélico-tomista (II: Las virtudes morales). Growth in Virtue in Aristotelian-Thomistic Thought (II: The Moral Virtues)
Authors: Martí Andrés Gabriel
Published: June 2017

Como dice Tomás de Aquino, el hombre ha de recorrer un largo camino hasta alcanzar su última perfección. Este camino es el de la virtud. Frente al vicio, que daña al alma en su naturaleza y nos aleja de la felicidad, la virtud nos hace crecer como personas, aumentando nuestra capacidad de amar y haciéndonos más dignos de ser amados. Ahora bien, los hábitos del entendimiento solo constituyen virtudes en la misma medida en que se ordenan a la justicia, a la fortaleza y a la templanza. Son ellas, en sentido estricto, las que hacen bueno al hombre; y por esto, sin descuidar la prudencia y las demás virtudes intelectuales —tan importantes para la vida moral y el crecimiento espiritual— nos centraremos aquí especialmente en las virtudes morales, de modo particular y en su conexión mutua.As Thomas of Aquinas says, man must walk a long path before he reaches his ultimate perfection. This path is that of virtue. Faced with vice, which damages the soul in its nature and distances us from happiness, virtue makes us grow as persons, increasing our capacity to love, and making us more worthy of being loved. Now then, the habits of understanding are only virtues insofar as they are ordered to justice, fortitude, and temperance. Strictly speaking, virtues are what make man good; thus, without neglecting prudence and the other intellectual virtues – which are so important for the moral life and for spiritual growth – we will focus here especially on the moral virtues, both individually and in their interconnectedness
Kierkegaard y Virgilio, guías de un itinerario espiritual. Kierkegaard and Virgil, Guides from a Spiritual Trip
Authors: Martínez Elvira Gustavo
Published: June 2017

Este ensayo presenta semejanzas entre la obra cumbre de Dante Alighieri, La Divina Commedia, y los escritos del seudónimo Anti-Climacus, El tratado de la desesperación y Ejercicio del cristianismo, a través de los cuales Søren Kierkegaard explicó su teoría de la desesperación y redención. Aun siendo obras con intenciones muy distintas, busco mostrar las enormes coincidencias en la descripción del punto de partida del hombre: la geografía espiritual de la desesperación, así como la necesidad de realizar un itinerario espiritual para alcanzar, junto con el prójimo, la existencia auténtica. Coincidencias posibles porque, más allá de las diferencias de época y cultura, lograron comprender la naturaleza humana.In this essay are showed coincidences between Dante Alighieri’s masterpiece, La Divina Commedia, and the writings of pseudonym Anti-Climacus, The Sickness unto Death and Practice in Christianity where Søren Kierkegaard explains his theory about despair and redemption. Even though they are works with so different intentions are showed the big coincidences in the description of the start point of the man: the spiritual geography from despair and the need of making a spiritual journey in order to reach, along the neighbor, the authentic existence. Coincidences possible because, despite the differences between age and culture, they could understand human nature.
La necesidad de educar según el hábito de la sindéresis. The Need to Educate According to the Habit of Synderesis
Authors: Ahedo Josu
Published: June 2017

El ser humano es dual porque está compuesto de la esencia y el acto de ser personal, aunque aquélla depende de este porque en toda dualidad hay un miembro superior. Esta dualidad implica la existencia de un doble crecimiento, el esencial y el personal. El primero es la esencialización, que consiste en el perfeccionamiento de la naturaleza recibida, en concreto, en el perfeccionamiento de la inteligencia y la voluntad. La inteligencia y la voluntad son potencias pasivas, lo que significa que necesitan ser activadas, no por sí mismas, sino por un hábito activo en acto. Este hábito es innato, es decir, que toda persona lo tiene por el hecho de ser persona; se trata de la sindéresis. Esta concepción antropológica de la persona conlleva que la educación sea considerada como una ayuda a que el educando mejore como persona. Se ha detallado en qué consiste esa ayuda para concluir la conveniencia de educar teniendo presente la sindéresis. Por un lado, porque educar es ayudar a crecer, es decir, a perfeccionar la inteligencia y la voluntad y, por otro lado, porque el crecimiento de estas dos potencias depende del grado de activación de la sindéresis.The human being is dual because he is composed of essence and the act of personal being, but the essence depends on the act of personal being because in every duality there is a superior member. This duality implies the existence of a double growth, the essential and the personal. The first is the essentialism that consists in the development of the received nature, specifically, in the development of the intelligence and will. The intelligence and will are passive powers which mean that they need to be activated, not by themselves, but by a habit active in act. This habit is innate, so that everyone has it by being a person, it is the synderesis. This anthropologic conception of the person implies that education is considered as an aid to the learner to improve as a person. There is detail of what this help consists of so as to conclude as to the convenience of educating while bearing in mind the synderesis. On the one hand, because education is to help growth and therefore to improve the intelligence and will and, on the other hand, because the growth of these two powers depends on the degree of activation of the synderesis.
Affetti senza amore. La paura dei legami. Affections ithout Love. The Fear of Bonds
Authors: Malo Antonio
Published: June 2017

Uno degli ambiti in cui si osserva la grave crisi che avvolge oggi la società è l’affettività come si evince, ad esempio, dalla confusione fra desiderio sessuale, amicizia e amore. La tesi dell’autore è che questo disordine affettivo nasconde qualcosa di più profondo: la paura dell’altro, in particolare di stabilire con lui legami duraturi. Per provarla, si esamina in primo luogo come la separazione fra affetto e amore dipenda in gran parte dal considerare gli affetti contrari alla ragione e, dunque, incapaci di aprirci all’alterità e all’alfabetizzazione. In secondo luogo, l’autore si sofferma sulla necessità di superare la concezione dialettica dell’amore per pensarlo sia come scelta dell’affetto dell’altro sia come unione fra diverse identità che si trascendono reciprocamente nella relazione asimmetrica del dono di sé. Ne deriva la conclusione di questo saggio: la paura dei legami può essere vinta quando fedeltà è vissuta come sintesi compiuta del rapporto affetto-amore umanamente sostenibile.Affection is one of the areas where the crisis of today’s society is observed, as shown, for example, in the confusion between sexual desire, friendship and love. The article’s thesis is that this affective disorder hides something more profound: the fear of others, particularly towards the establishment of a last longing bond with them. To prove it, the author first examines how the separation between affection and love depends on judging bonds as contrary to reason, rendering one incapable of opening up to otherness and learning how to be open. Secondly, the author indicates the need to overcome the dialectic idea of love in order to think of it as a choice of affection for others and as a union of two identities that transcend each other through the asymmetric relationship of the gift of self. From here, he goes on to the final conclusion: the fear of bonds can be overcome when fidelity is lived as a complete synthesis of a, humanly sustainable, affection-love relationship.
Hacia una idea de “universidad” a partir de algunos escritos de Benedicto XVI. Towards an Idea of “University” According to Some Writings of Benedict XVI
Authors: Medina Delgadillo Jorge
Published: June 2017

El objetivo del presente artículo es intentar una reconstrucción de la idea de “universidad” a partir de los diversos textos del pontificado de Benedicto XVI. Aunque se retoman algunos textos previos a su pontificado para complementar y observar la evolución de esta idea, en el presente trabajo de investigación nos hemos ceñido principalmente a sus discursos como Pontífice. Esta investigación parte de la unidad de intensión subyacente a toda su obra: la imagen cristiana de Dios y su consiguiente imagen del hombre, que da como fruto la concepción de una universidad como laboratorio de humanidad, donde el logos ensancha sus horizontes y busca en último término la sabiduría.The purpose of the present article is to try to reconstruct the “idea of the university” from the multiple texts of the pontificate of Benedict XVI. Even though it uses some texts prior to his pontificate to complement and observe the evolution of this idea, in this research paper we have primarily followed his speeches as Pontificate. The research’s point of departure is the unity of subjacent intensity in all his works: the Christian image of God and his consequent image of man, which results in a conception of university as a laboratory for humanity, where the logos expands its horizons and ultimately aims for wisdom.
La persona como fundamento de los Derechos Humanos. Person as the Ground of Human Rights
Authors: Casales García Roberto
Published: June 2017

El discurso contemporáneo sobre los derechos humanos demanda para sí una fundamentación capaz de dar sustento de sus propios principios. Esta fundamentación se gesta a partir de dos modelos explicativos: por un lado, tenemos las éticas del discurso o procedimentales, cuya propuesta se centra en el estudio de todas aquellas condiciones de posibilidad del consenso racional, y, por otro lado, las éticas cuya estructura admite una fundamentación ontológica. La intención principal de este artículo es, por tanto, analizar ambas posturas a fin de mostrar que las éticas procedimentales presuponen un marco referencial ontológico, en virtud del cual es posible acceder al consenso racional.Contemporary speech about human rights requires to itself a foundation able to sustain its own principles. This foundation is brewing from two explicative models: in one hand we have got discursive or procedural ethics, which proposal is founded in the study of all those conditions of possibility of rational consensus, and, on the other hand, ethics which structure admits an ontological foundation. The purpose of this article is, therefore, to analyze both postures to demonstrate that procedural ethics presuppose an ontological frame of reference whereby is possible to accede to rational consensus.
Relativismo cognitivo y axiológico. Cognitive and Axiological Relativism
Authors: Pithod Abelardo
Published: June 2017

Haré a continuación una breve exposición de la postura del sociólogo francés Raymond Boudon sobre el relativismo contemporáneo, agregando consideraciones mías. Me referiré al relativismo cognitivo, especialmente al científico, con algunas alusiones al ético y estético. Para lograr esto, estudiaré las diferencias entre la sociología de la ciencia clásica y la posmoderna. La expresión sociología de la ciencia alude a todo lo que hoy se considera conocimiento científico. Es fácil advertir que involucra al conocimiento en general y que presupone una epistemología, una teoría del conocimiento y, de últimas, una ontología.Here I will do a brief exposition of the French sociologist Raymond Boudon’s posture about contemporary relativism, adding my thoughts. I will refer to the cognitive relativism, specially the scientifically one, with some allusions to ethic and esthetic. To achieve this, I will study the differences between sociology of classic science and postmodern science. The expression sociology of the science makes reference to everything that today is considered scientific knowledge. Is easy to warn that involves knowledge in general and that presupposes an epistemology, a theory of knowledge and, ultimately, ontology.
La persona como horizonte interior en la filosofía de Manuel Mindán. Person as Inner Horizon in the Philosophy of Manuel Mindán
Authors: Piñas Mesa Antonio , Arévalo Benito Héctor
Published: June 2017

Las personas somos absolutamente diferentes de las cosas, no cabe ninguna duda al respecto. No obstante, sí debemos diferenciar nítidamente entre los individuos y el concepto de “persona”. Así pues, la persona posee un “horizonte interior”, absolutamente novedoso y que le caracteriza como ser en aproximación a la Verdad y a la Libertad, las cuales no sólo son específicas del propio humano, sino que le son necesarias en cuanto remedios contra la desolación y la tiranía. Asimismo, una sociedad puede ser tiránica en varios sentidos, pero Manuel Mindán sostiene que, para que no lo sea, el individuo entendido como “persona” debe primar siempre sobre el grupo gregario y cerrado.People and things are quite different, but we must distinguish clearly between individuals and the concept of “person”. So, the person possesses an “inner horizon”, completely new, and characterizes him as being on approach to Truth and Freedom -which are specific to the human itself-, while both are needed as remedies against desolation and tyranny. Likewise, a society can be tyrannical, in several senses. However, Manuel Mindán believes that the individual understood as a “person” must always prevail over the gregarious and closed group.
El universo personal de Emmanuel Mounier. The Personal Universe of Emmanuel Mounier
Authors: Ramos Rosete Carlos
Published: June 2017

El personalismo de Emmanuel Mounier, fenómeno histórico surgido en Francia hacia 1930, fue el protagonista del movimiento de la revista Esprit, surgido como una réplica a la crisis política y espiritual que estallaba entonces en Europa. Mounier dio al personalismo el estatus de filosofía, no solamente de actitud; de filosofía y no de sistema. Su pensamiento tiene un aspecto práctico, que busca proyectarse hacia un movimiento social, la llamada Revolución personalista, en donde la persona sea la piedra angular del todo comunitario, como una respuesta ante dos sistemas que han ahogado y alienado a la misma persona: el totalitarismo en su versión soviético y fascista, y el individualismo de tipo capitalista. Ambos sistemas buscan ser superados por el personalismo comunitario de E. Mounier.Emmanuel Mounier’s personalism can be contextualized as the historical phenomenon originated in France close to 1930, carried out by the movement of the Esprit magazine and as an answer of the political and spiritual crisis that was breaking out then in Europe. Mounier stands out that personalism is a philosophy not only an attitude; is a philosophy and not a system. His thought has a practical side that seeks projection into a social movement, that is the Personalist Revolution, in which person is the cornerstone of any community as a response to two systems that have drowned and alienated the same person: totalitarianism in its Soviet and fascist version, and capitalistic individualism. Both systems aim to be overcome by the Community personalism of E. Mounier.
Aproximación a la noción de Bien Común en Tomás de Aquino. Approximation to the Notion of Common Good in Thomas Aquinas
Authors: Baños Ardavín Emilio José
Published: June 2017

El presente trabajo busca profundizar en el estudio de un concepto que, por la riqueza de su contenido y aplicabilidad a las distintas realidades del hombre, resulta por demás vigente para responder a los retos de la sociedad postmoderna: el Bien Común. Éste, como intentaré mostrar, está lejos de ser una utopía política, o una entelequia anquilosada; muy al contrario, por su condición de predicado de la propia naturaleza humana, constituye la reivindicación del valor de la persona en su inmanencia y trascendencia.The current assay is intended to dig into the study of a concept that, given its richness of content and applicability to man’s different realities, happens to be greatly valid to respond to the challenges of today’s postmodern society: Common Good, wich, like I try prove here, is far from being a political utopia, or an outdated entelechy, but, as it is the predicate of human nature, it is in fact the vindication of person’s value in its immanence and transcendence.
Søren Kierkegaard. La melancolía como fundamento de la existencia estética. Søren Kierkegaard. The Melancholy as the Foundation of Aesthetic Existence
Authors: Peña Arroyave Alejandro
Published: June 2017

En diálogo con el Romanticismo alemán, Kierkegaard construye en O lo uno O lo otro el perfil de quien vive estéticamente como culminación de los ideales estéticos románticos. En el Romanticismo, la ironía se convierte en el elemento esencial a tal forma de vida, ya que permite alejamiento de la realidad en tanto superioridad de un yo que se concibe absoluto, mediante un distanciamiento crítico que le permite contemplarse a sí mismo como obra de arte. Sin embargo, desde la reelaboración de Kierkegaard, puede mostrarse que la ironía es el instrumento para aparecer en el mundo como yo absoluto y dominador, pero el fundamento de la existencia estética permanece anclado en la melancolía. La tesis del escrito consiste en mostrar precisamente que el elemento oculto en la existencia estética es la melancolía en la medida que determina una visión quebrada del mundo y por ello una disputa entre hombre y realidad.In discussion with German Romanticism, Kierkegaard built in Either/Or the profile who lives aesthetically as the culmination of the romantic aesthetic ideals. In Romanticism, the irony becomes so essential to life, allowing detachment from reality as superiority of me who is conceived absolutely, by means of a critical distance that it allows him to be contemplate himself as a work of art. However, in the Kierkegaard’s reprocessing, it can be shown that irony is the instrument to appear in the world as absolute and dominant, but the foundation of aesthetic existence remains anchored in the melancholy. The thesis of this paper is to show precisely that hidden element in the aesthetic existence is the melancholy in the measure that determines a broken vision of the world and therefore a dispute between man and reality.
Las disertaciones de Clavijero y su supuesta disputa en contra de los ilustrados europeos. Reflections on Clavijero and his Alleged Dispute Against the Enlightened Europeans
Authors: Aspe Armella Virginia
Published: June 2017

En esta investigación se rastrea el criterio que tuvo Clavijero al argumentar que los indios de América eran plenamente racionales, que mostró mediante análisis de su lengua, probando que era capaz de abstraer metafísicamente. La autora de esta investigación muestra que la obra de Clavijero es una sólida argumentación filosófica –no sólo una apología, como frecuentemente se le interpreta– que hunde sus raíces en las teorías modernas de Vico, en una filosofía del lenguaje y de la conceptualización numeral moderna, que bebe de algunos ilustrados, como Montesquieu y Buffon. El análisis arroja luces sobre puntos comunes entre Clavijero y su compañero de orden, Francisco Xavier Alegre, demostrando que hay una antropología filosófica común en ambos autores, a pesar de las diferencias temáticas y de estructura de discurso filosófico. La investigadora muestra cómo Alegre influye en Clavijero mediante un enfoque libertario subyacente a los argumentos.This research studies Clavijero´s criteria when demonstrating the American indian´s capability to establish metaphysical abstractions. The author proves this by a profound analysis of the indian´s language and their conceptual numerations, demonstrating that the writings of Clavijero have philosophical argumentations rather than the classical apologetically view commonly interpreted. The text suggests that Clavijero has been influenced by Gianbattista Vico´s theories, and that although Clavijero opposes his thesis to De Paw, he follows other modern authors such as Montesquieu and Buffon when exploring naturalistic causes. The research initiates its argumentation pointing out that there is a common philosophical root between Clavijero and Francisco Xavier Alegre, another criollo jesuit of the time, both arguing in different manner and exploring different problems, but with the same anthropological understanding of human nature. The researcher points out towards an emancipatory emphasis that characterizes Alegre´s discourse and that influence Clavijero´s argumentation.
Dasein, personeidad, intersubjetividad y persona-núcleo. El sujeto relacional después de Heidegger, en Zubiri, Apel y Polo. Dasein, Personhood, Inter-subjectivity and Nucleus-Person. The Relational Subject after Heidegger, in Zubiri, Apel and Polo
Authors: Ortiz de Landázuri Carlos
Published: June 2017

Heidegger, Zubiri, Apel y Polo habrían propuesto una definición más correcta de las respectivas nociones de sujeto relacional humano, a saber: “Dasein” o “ser-ahí”; “personeidad” o “esencia abierta”; “intersubjetividad” o “la llamada por parte de los entes a diversos interlocutores”; y, finalmente, “persona-núcleo” o “agente mediador entre los entes y el ser”. Se pretendía así evitar una vuelta a las paradojas del “sujeto transcendental” en Kant, del “yo absoluto” en Hegel o del “sujeto fenomenológico” en Husserl. Sin embargo en cada caso se siguieron estrategias heurísticas específicamente distintas a la hora de conceptualizar dicho sujeto relacional: Heidegger propuso una superación de la noción de “sujeto fenomenológico” en Husserl; Zubiri, en cambio, defendería una recuperación de la noción de “sujeto fenomenológico” en Husserl; por su parte, Apel propondría una reformulación semióticamente transformada del “Dasein” heideggeriano; finalmente, Polo propondría una reformulación gnoseológica de la noción de “Dasein” heideggeriano.Heidegger, Zubiri, Apel, and Polo have proposed a more accurate definition of the respective notions of human relational subject: “Dasein” or “being-there”; “Personhood” or “open essence”; “inter-subjectivity” or “entities’ appeal to diverse interlocutors”; and, finally, “nucleus-person” or “mediator between entities and being”. The aim is to avoid a return to Kant’s transcendental subject paradoxes and Hegel’s “absolute I” or Husserl´s “fenomenological subject”. But in each case specifically different heuristic strategies were followed when conceptualizing said relational subject: Heidegger proposed overcoming the notion of “phenomenological subject” in Husserl; Zubiri, however, defend the recovery of the notion of “phenomenological subject” in Husserl; meanwhile, Apel propose a transformed semiotically reformulation of Heidegger’s “Dasein”; finally, Polo propose a reformulation of the epistemological notion of Heidegger’s “Dasein”.
Conocimiento estético y conocimiento de sí en Schopenhauer: ¿hasta qué punto es posible trazar una analogía entre ambos? Aesthetic Knowledge and Self-Knowledge in Schopenhauer: ¿to what extent should we allow tracing an Analogy between them?
Authors: Samamé Luciana
Published: June 2017

No es una novedad el hecho de que Schopenhauer trazó profundas conexiones entre el dominio ético y el estético. Este aspecto no ha pasado desapercibido para sus comentaristas contemporáneos. Sin embargo, se ha fallado en advertir una conexión particular: la que une su teoría estética con su concepción del carácter adquirido. Robert Wicks posee el mérito de haber reparado en ello. Por esta razón, y tomando como punto de partida la interpretación de este autor, se intentará reflexionar aquí sobre la mentada conexión. Dicha interpretación, con todo, es problemática y está sujeta a crítica. El objetivo de este trabajo es explicitar tales críticas y evaluar, finalmente, la plausibilidad de la propuesta de Wicks.It is not at all a novelty the fact that Schopenhauer has traced deep connections between both the ethical and the aesthetical realm. This particular aspect has not been overlooked by his contemporary scholars. Nevertheless, they failed to see a special connection: the one that allows linking Schopenhauer´s aesthetic theory with his doctrine of the acquired character. Robert Wicks possesses the merit of having drawn attention on that. In this paper I will attempt accordingly to focus on the connection between character and aesthetics, taking into consideration Robert Wicks’ interpretation. Nevertheless, the latter is problematic and is then subject to some criticisms. The aim of this paper is to make explicit these criticisms in order to assess, at the end, the plausibility of Wicks’ understanding of this topic.
El arte como respuesta: acercamiento ético a la creación artística desde el pensamiento de María Zambrano. The Art as a Reply: Ethical Approach to the Artistic Creation from the Proposal of María Zambrano
Authors: Carpintero Acero Raquel
Published: June 2017

En el presente trabajo me propongo ahondar en la naturaleza libre y lingüística del hombre, presentándolo como un ser que, ante todo, se halla implicado en una peculiar relación con lo real, que le insta a dar una respuesta. Reconoceré dicho carácter relacional, sobre todo, en el arte. Para ello, abordaré el pensamiento que late bajo las nuevas manifestaciones artísticas elaborado por Eugenio Trías, y presentaré después otra interpretación que, recogiendo en lo esencial los rasgos de dicha exposición, les da una significación nueva a través del pensamiento de María Zambrano, que pone de manifiesto, a mi modo de ver, ciertos aspectos fundamentales del ser personal, entendido en y desde su dimensión responsorial.In this paper I want to delve into the free and linguistic nature of man, presenting it as a being who is involved in a special relationship with reality that urges him to give an answer. I will recognize that relational character, especially in art. To do this, I will address the thought that beats under the new artistic expressions developed by Eugenio Trias and introduce after another interpretation- collecting essentially the features of the realized exposition- that will give them a new meaning through the thought of María Zambrano, which makes evident- from my point of view- certain fundamental aspects of the personal being, understood from its responsorial dimension.
Identidad práctica y reconocimiento. El debate contemporáneo y el modelo fichteano. Practical Identity and Recognition. The Contemporary Debate and Fichte’s Model
Authors: Vigo Alejandro G.
Published: June 2017

En el presente trabajo me propongo examinar la conexión entre dos nociones que juegan un papel central en el actual debate en el ámbito de la filosofía práctica: las de identidad práctica y reconocimiento, a la luz de los aportes que proceden de la concepción elaborada por Johann Gottlieb Fichte. El recurso a Fichte se explica poco menos que por sí solo. Fichte no sólo ha iniciado la línea de pensamiento dentro de la cual la noción de reconocimiento adquiere un protagonismo central en la reflexión concerniente a los fundamentos de la normatividad propia del ámbito práctico. Además, su concepción pone de relieve el papel del reconocimiento como una de las más elementales condiciones de posibilidad de toda genuina agencia. In the present article I propose to examine the connection between two notions that play a central role in the current debate about practical philosophy: practical identity and recognition. Both of them in the light of the contributions developed by Johann Gottlieb Fichte. The use of Fichte is explained by itself. Fichte has not only started a line of thought in which the notion of recognition acquires a central role in the reflection concerning the sources of normativity in the proper domain of intentional action. In addition, his conception highlights the role of recognition as one of the most basic conditions of possibility of every genuine agency.
Toward a Positive Defense of Existential Truth Hacia una defensa positiva de las verdades existenciales
Authors: Melendo Millán Irene
Published: June 2017

Kierkegaard’s conception of the truth as “subjectivity” has sparked a lot of debate throughout the years, since some people—mistakenly, in my opinion—have interpreted it solely as a dismissal of objectivity or the “what” of truth. As a counterweight, many other authors have tried to defend Kierkegaard from these accusations and take away the label of “irrationalist”. But I think that this is not enough: to do justice to the depth of his thought, it is not enough to point out what Kierkegaard is not or does not say; rather than soften his position to make it compatible with the atmosphere of scientism in which we are immersed today, perhaps it would be more appropriate to try to understand the meaning of his forceful assertions and look for the positive aspects of that “existential truth”. That is what I aim to do in this article.
El juicio y la banalidad del mal en Hannah Arendt. The Trial and Banality of Evil in Hannah Arendt
Authors: Camey Marroquín Carmen
Published: June 2017

Este artículo discute sobre la posibilidad de realizar juicios morales e históricos y sobre cómo éstos trascienden al mero juicio legal, ilustrado a través de la obra de Hannah Aren- dt: Eichmann en Jerusalén: un estudio sobre la banalidad del mal. Asimismo, se profundiza en la teoría arendtiana de la banalidad del mal y la relación que ésta tiene con los diferentes tipos de juicio implícitos en el proceso de Jerusalén, así como la incapacidad de ejercer un juicio, y las consecuencias que eso conlleva al imposibilitar la re exión y las respuestas personales ante los con ictos morales. Se relaciona el juicio histórico con la pregunta sobre el impacto de las acciones individuales en la historia. This paper discusses the possibility of making moral and historical judgements, and if these transcend the sheer legal judgment by using the works of Hannah Arendt: Eichmann in Jeru- salem: A Study of Evil’s Banality. In addition, I consider Arendt’s theory of the banality of Evil and the relationship of this with other kinds of judgments implicit in the alleged process of Jerusalem. I also consider the incapacity of casting judgment, and the consequences that this bears when incapacitates for re ection and personal responses to moral con ict. I also relate the historical judgment with the question about the impact of individual actions in history.
Las “vivencias religiosas” en el pensamiento de Adolf Reinach. Esbozo de un análisis fenomenológico The “Religious Experiences” in Adolf Reinach’s Thought. Outline of a phenomenological analysis
Authors: Díaz Olguín Ramón
Published: June 2017

Las principales notas que distinguen a las vivencias religiosas, según los apuntes póstumos de Reinach, y que emergen con toda claridad, son: su estructura intencional, su naturaleza afectiva y su carácter cognoscitivo. Todas ellas están vinculadas tan estrechamente que no será posible abordar una sin implicar a las otras. En el presente escrito se introducen sus clases, sus características y también las dificultades que envuelven dichos tipos de vivencias. Al hacer dicha presentación, también esbozamos un análisis que lee en la clave fenomenológica del mismo Reinach. The main notes that distinguish religious experiences, according to Reinach’s works, and that clearly emerge from them are: their intentional structure, their affective nature, and their cognitive character. All of these characteristics are tightly bound in such a way that it is impossible talking of one of them without entailing the others. In this paper I introduce their classes, characteristics and difficulties that surround these kinds of experiences. In doing this, we also shape a phenomenological analysis in the fashion of Adolf Reinach’s phenomenology.
Vom Wert der Liebe
Authors: Moser Susanne
Published: June 2017

On the Value of LoveThe main purpose of the article is to show by means of an analysis of the development of the different philosophical conceptions of love in the history of philosophy that there is a deep connection between the problems of love and those of values, even this connection is not always been explicitly thematized. Through a discussion of the connection between love and knowledge, love and autonomy, love and mysticism, and the role of romantic love, the author puts the question if love endows the value of the beloved or if, on the contrary, love opens up the mind for values that would remainÂ  otherwise hidden for us. The analysis also displays the consequences of the different philosophical conceptions of love for the understanding of the gender problematic and some global problems concerning the meaningfulness of life, human creativity, and the multiple forms of love, including religious love and perception.Â
Iris Murdoch's Criticism of Traditional Views of the Moral Self: An Alternative Account of "seeing" the Others
Authors: Lita Ana
Published: June 2017

The main objective of this article is to reconstruct Iris Murdoch's criticism of the moral self as it was developed by liberalism, romanticism, existentialism and linguistic empiricism that interpreted the moral person as entangled either in a world of essences (Kant's view) or in a world of mere existence in which the interplay of both necessity and freedom is at stake. Thus what is missing from all these theories is a sufficient development of what it is to have a regard for others through aesthetic perception, which is the most important aspect of the moral self. At the difference of these conceptions Murdoch offers an alternative view, both to liberal ethics in the Kantian tradition and to contemporary ethics, as she argues that to have regard for others demands responsiveness which can also be explained in terms of aesthetic sensibility. Murdoch's ethics rests on an analogy between aesthetic sensibility and moral sensibility based upon the model of the artist's unconditional love for his characters, which she interprets as being a matter of seeing and loving others. The author's thesis is that love is the crucial point of Murdoch's conception of the moral self where the moral and aesthetical sensibility, as well cognition, intersect each other, because seeing others incorporates emotions of respect and compassion that characterize love and such seeing is cognitive love.
Pragmatism, Love, and Morality: Triangular Reflections in Carol Reed's The Third Man
Authors: Calhoun Laurie
Published: June 2017

Carol Reed’s 1949 film The Third Man offers a richly metaphorical expression of the view that pragmatism, love, and morality are incommensurable perspectives from which to interpret the world. Harry Lime is a black market trader whose actions are constrained only by practical considerations. Anna Schmidt, Lime's former lover, understands what is morally wrong with what Lime does, but refuses to assist the police. In contrast, Holly Martins, an old friend from childhood, ultimately agrees to help trap Lime. These three protagonists occupy distinct conceptual worlds that color their interpretation of the others with whom they interact. In addition to illustrating the paradoxes of love and morality, The Third Man self-referentially expresses the idea that reality is far more complex than language could ever convey.
"Engagez-vous, rengagez-vous…". Lignée et tradition cartésiennes dans L’être et le néant
Authors: Perrin Christophe
Published: June 2017

"Join up, they said! It’s a man’s life, they said!"Cartesian Lineage and Tradition in Being and Nothingness While Descartes is literally present in 27 of 722 pages that Being and Nothingness counts, Hegel appears in 43, Husserl in 46 and Heidegger in 47 of them. Without asserting, and thus without infirming the obvious influence of these three German thinkers on it, one year after his essay of phenomenological ontology, it is nevertheless the filiation and the manner of only the French philosopher that Sartre claims in front of Pierre Lorquet. So, which relative and which model is Descartes for him? And what relationship does Sartre exactly maintain with him? Following the track of the latter in the 1943 treatise, I want to ensure that “the individual of existentialism is Descartes’s true heir”.
MÃ©ditations sartriennes: PÃ©ripÃ©ties de la notion de vÃ©cu
Authors: Andrée Lars
Published: June 2017

Sartrian Meditations: Vicissitudes of the Notion of Lived ExperienceOne must have lived to write the story of his life and you must have some lived experience to describe the life of another - this may seem like a truism. However, this idea poses different questions, which are the subject of this article. For example, if we admit the general rule that one who writes about music has some knowledge of music, as the one who writes about science has some knowledge of scientific achievements, then we can conclude that the writer on literature should at least have some idea of literature. So it is surprising how Bourdieu in his book Les règles de l'art: Genèse et structure du champ littéraire reversed this opinion. Bourdieu suggests that Sartre, being a writer, lack of the ability to understand Flaubert. For Bourdieu it is the writer's position which makes Sartre incapable of writing about literature. Through a critical reinterpretation of Bourdieu's theses, the author shows the difficulties of biographical writing as such, as well as the problems of (understanding) the Sartrean notion of lived experience and its (possible) applications.
Verantwortung für die Fraglichkeit des Menschen? Zum Status der Philosophischen Anthropologie
Authors: Krüger Hans-Peter
Published: June 2017

Responsibility means not just to give the right response to a question. It should not necessarily succeed to ask and respond about acts, and to submit them to some discursive rules. In fact, responsibility is related to an indefinite questioning: How could some question-answer-rules, which consequences exceed a situation, be adequately applied to this situation? To give an answer to this questionability, it would be necessary to move in a self-relating language as well as in a distancing intuition. Thus, the author argues that it would be irresponsible if the philosophic-anthropological question about the human being could be answered by the application of some discursive rules.
Valeur et responsabilité de l’homo oeconomicus
Authors: Lauria Philippe
Published: June 2017

The main task of the article is to propose a critical analyses of the thesis of François Flahault that homo oeconomicus – an abstract subject of the cleaved Western consciousness – is responsible of economism and its mischiefs. The author shows the positive aspects of Flahault's interpretation but also his simplifications and errors by traversing the historical backgrounds of the concept of homo oeconomicus (the mental anthropological revolution, which replaced the renaissance, the raise to power of the economic liberalism, the hope of a third socio-liberal path and a spiritualization of the homo oeconomicus) leading to the sophisms of the new economic doxa and its erroneous values.
Grenzen der nachmetaphysischen Moralkonzeptionen
Authors: Moser Susanne
Published: June 2017

A review on Herta Nagl-Docekal's book Innere Freiheit. Grenzen der nachmetaphysischen Moralkonzeptionen. (Sonderband der Deutschen Zeitschrift für Philosophie 36). Berlin, Boston: De Gruyter, 2014, 237 pp.
Does the Ecosystem Service Concept Reach its Limits in Urban Environments?
Authors: Beichler Simone A. , Bastian Olaf , Haase Dagmar , Heiland Stefan , Kabisch Nadja , Müller Felix
Published: June 2017

There is a rapidly growing body of literature on the theory about the ecosystem service concept and the practical assessment of ecosystem services in different contexts ranging from natural to urban environments. Yet, where does the concept reach its limits? This paper critically reflects the application of the ecosystem service concept in urban environments illustrating the handling of urban structures (incl. built-up areas) and the risk that the normative principle of the concept could be missed. It is shown that in theory urban structures refer to a variety of ecosystem concepts. As a starting point for ecosystem service assessments, these could be classified into natural, managed, constructed and overbuilt systems. Since ecosystem service concepts do not directly refer to a specific ecosystem definition, but to biophysical structures and processes, all of these classes could be included. However, the dependency on context and scale makes a differentiation in  practical ecosystem services assessment challenging. We conclude that the ecosystem service concept does not reach its limits in urban environments, but urban environments represent an extreme case characterized by multifunctionality and a high degree of modification that enables to uncover research challenges applying in any environment. There is a need for a more transparent reporting of theoretical and methodological assumptions to facilitate the comparability between ecosystem service assessments. Comprehensive approaches that consider multiple ecosystem services and include human input, human modification, the ecosystem status as well as their interactions are required to understand the spatial relations between ecosystem services delivered by different ecosystems.
Effect of varied planting time and dehaulming on the yield potential, processing quality and economic benefit in potato
Authors: Alam MS , Islam N , Hossain MJ , Bhuiyan MSR , Hossain MI
Published: June 2017

A field experiment was conducted for producing higher processing grade tuber yield and quality by evaluating in relation to different planting times (31 October, 15 and 30 November) and dehaulming dates (80, 90 and 100 days after planting) during 2012-13 potato growing season at Bangladesh Agricultural Research Institute, Gazipur. Results revealed that different growth parameters like plant height, leaves number per hill and foliage coverage were significantly influenced by planting times. Processing and non processing grade tuber number and yield were significantly affected by all the treatments and their interaction. Significantly higher yield of processing grade tuber were recorded in November 15 planting in combination with all the dehaulming dates, ranged from 20.67 to 21.50 t/ha. Processing quality parameters like specific gravity, dry matter, reducing sugar content were significantly varied by planting times, dehaulming dates and their interaction. Whereas the potato chips colour score were not affected by the planting time and dehaulming but all the processing quality parameters were remained in acceptable range. The highest net return (Tk 1,68,404/ha) with a BCR of 1.93 was obtained in November 15 planting with dehaulming at 90 days after plantingBangladesh J. Agril. Res. 42(2): 273-288, June 2017
Import and export parity price analyses of selected vegetables and spices in Bangladesh
Authors: Rashid MA , Miah MA Monayem , Hossain Tanvir MB
Published: June 2017

The study was undertaken to find out the export potentialities of selected vegetables and import substitution of selected spices in Bangladesh. Seven hundred twenty vegetables and 320 spices growers, 25 suppliers, and 25 exporters were randomly selected for the study.Net margin analysis was done on both variable and total cost basis. Domestic resource cost (DRC) analysis was also done for estimating comparative advantage of the selected vegetables and spices. The study revealed that net returns were positive for all vegetables and spices producers. However, the highest net return was estimated for brinjal producers (Tk. 273799/ha) followed by bittergourd producers (Tk152145/ha). In the case of spices, the highest net return was received by ginger producers (Tk. 231399/ha) followed by onion producers (Tk. 122308/ha).Comparatively lower net returns were found for okra (Tk51830/ha) and garlic producers (Tk 99352/ha). Vegetables exporters received the highest net margin (Tk32852/ ton) from UK market which was higher than the Middle East market (Tk22869/ton).The highest benefit cost ratio (BCR) was calculated for brinjal (1.9) followed by ash gourd (1.8). For spices, BCR were 2.1and 1.8 for ginger and garlic respectively. Bangladesh had comparative advantage for producing all selected vegetables as the estimates of domestic resource cost (DRC) were less than one. The value of DRC for all selected spices were less than unity implied that the production of these spices would be highly efficient for import substitution. Therefore, the study have been undertaken to find out this issues.Bangladesh J. Agril. Res. 42(2): 321-341, June 2017
Profitability level of betel leaf (Piper betel L.) cultivation in some selected sites of Bangladesh
Authors: Islam QMS , Matin MA
Published: June 2017

The study was conducted in three betel leaf growing districts, namely Noakhali, Rajbari and Khulna during 2015-16 to assess the agronomic practices, profitability and to explore the constraints to betel leaf cultivation. The study revealed that betel leaf cultivation was profitable, although benefit cost ratio (BCR) in the first and second year were below one due to high investment cost and low yield. The highest yield and gross return were received by the farmers in the fourth year. The BCR was found highest in fourth year followed by third year and fifth year. The BCR at 12%, 15% and 20% rate of interest were 1.16, 1.15 and 1.14, respectively. IRR was 59% in current situation, 42% by 5% decrease of return and 52% by 5% increase of cost. The result indicated that betel leaf cultivation was profitable under changing situation of sensitivity analysis. Farmers faced some constraints like leaf rot disease, high price of boroj materials, non-availability of modern variety, low price of betel leaf, high price of oilcake, vine died, lack of capital, etc. Therefore, breeders should take initiative to develop high yielding varieties of betel leaf and pathologist may conduct research on betel leaf for controlling diseases.Bangladesh J. Agril. Res. 42(2): 343-351, June 2017