Areté. Vol. 25 Núm. 2 (2013)
URI permanente para esta colecciónhttp://54.81.141.168/handle/123456789/182108
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Ítem Texto completo enlazado La moral romántica en Mariano Iberico y William James(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Orozco, Richard AntonioIn this paper, the author offers an analysis of the evolution in Mariano Iberico’s moral philosophy that would have happened between two of his publications in the decade of the twenties. In the first publication, Iberico defends a morality of a dualistic type, giving birth to an ideal on the basis of overcoming the existential self along with its interests, needs and urgencies. A metaphysical type of morality would have been the result of such a claim. Six years later, on the other hand, the author presents a morality more understanding of the human contradiction, which does not demand the overcoming of the self as moral ideal, but rather recognizes the value of the individual. The hypothesis of this work suggests that the above mentioned evolution in Iberico’s thought would have originated from the reading of William James and of other authors whom Iberico named ‘romantics’. Furthermore, in a later section, the author shows that such an interpretationof James’ morality comes much closer to the interpretations made by Ralph B.Perry and recently by Ramon del Castillo.Ítem Texto completo enlazado Friedrich Nietzsche: Obras completas. Escritos filológicos, Diego Sánchez Meca (ed.), Madrid: Tecnos, 2013, II(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Drews, PabloNo presenta resumen.Ítem Texto completo enlazado De la crisis de la comunidad a la comunidad de la crisis. Algunas paradojas del estar en común(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Pérez Bernal, Ángeles Ma. del Rosario; Bacarlett, María LuisaThis paper explores the idea of community through the proposals of some contemporary thinkers who have tried to rethink the concept of being in common assuming some of its paradoxes. For authors like Roberto Esposito, Jean-Luc Nancy and Giorgio Agamben, thinking “the community” implies reflecting on it from the paradoxes and contradictions it contains, both conceptually and in terms of everyday reality. The central paradox that sums such contradictions is stating that the community is feasible only to the extent that it is not. Close to Russell’s paradox, such aporia allows us to recognize the difference between the community that takes care of its contradictions and inconsistencies, the community of the crisis, and the one that, conceived in absolute and unequivocal terms, is not responsible for their antinomies and contradictions, and leads to what we call the community crisis.Ítem Texto completo enlazado Dañar a los pobres: hacia una concepción realmente ecuménica de la justicia distributiva internacional(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Dimitriu, CristianIn this paper I compare and critically evaluate Sreenivasan’s and Pogge’s conceptions of global justice. While Sreenivasan holds that all the currently existing theories of global justice agree that wealthy countries should transfer at least a portion of their wealth to the poor, Pogge claims that all the currently existing theories of global justice agree that wealthy countries should stop harming poor ones in the first place. In this paper I shall try to show (i) that Sreenivasan’s proposal, as presented in his articles, is broad enough to be acceptable by some international distributive justice theories, but not all of them, (ii) that Pogge’s proposal is broader than Sreenivasan, in the sense that it aims to gain support from all the different conceptions of international distributive justice, but it depends on the claim that developed countries are currently harming the global poor—a claim that I will try to defend–, and (iii) that Pogge’s and Sreenivasan’s view are compatible. In fact, if Sreenivasan added Pogge’s central claim of his argument to his own proposal, the scope of theories that he could gain support from would be much broader.Ítem Texto completo enlazado Sentido modal de la evidencia en Husserl: modalidad versus modalización(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Anton, IvanaPhenomenological evidence has been characterized as fulfillment of a meaning intention, comprehension that tends to assimilate evidence to fulfilled consciousness, without making justice to the essential and mutual implication of emptiness and fullness that constitutes it out of its horizontic-intentional kind. The horizon, typically configured, offers the field of possible fulfillment; that is why it can be said that evidence takes place in a consciousness of possibility, namely, a modal one, though in an originary material and not doxic or positional sense,because it is the first one that is incumbent upon relationships of fulfillment. Modality that essentially characterizes evidence does not reveal itself then in the possible modalization as positional modification of a unitary content, but in its “outlined” material configuration of fullness and emptiness that gives somethingas something referring to other possibilities as moments of its own validity.Ítem Texto completo enlazado Mundos posibles y paradojas(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Badía, GuillermoRobert Adams' definition of a possible world is paradoxical according to Selmer Bringsjord, Patrick Grim and, more recently, Cristopher Menzel. The proofs given by Bringsjord and Grim relied crucially on the Powerset Axiom; Christoper Menzel showed that, while this continued tobe the case, there was still hope for Adams' definition, but Menzel he undustedan old russellian paradox in order to prove that we could obtain the same paradoxical consequences without appealing to any other set theory than the Axiomof Separation. Nevertheless, Menzel's result only showed that there was no actualworld. In this paper we try to generalize Russell's paradox to arbitrary possible worlds without introducing an irreducible modal component in the discussion.Ítem Texto completo enlazado La referencia al Timeo en Física IV 2(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Casnati, María GabrielaIn this paper, we discuss some possible readings of Physics IV 2, where Aristotle identifies the Platonic χώρα of the Timaeus with ὕλη, μεταληπτικόν and μεθεκτικόν. We will study common features that bring the receptacle of the Timaeus closer to Aristotelian matter and space, and that make it natural for Aristotle to identify χώρα with matter. However, we will try to show that, in spite of the similarities between the receptacle and what Aristotle understands for place and matter, the mechanics of appropriation of the Platonic text that the Stagirite operates, forcing an equivalence with his own technical terms, possibly implies a distortion that, in the end, does not do justice to the formulations of the teacher.Ítem Texto completo enlazado El diálogo posible entre dos tradiciones. Entre la “escucha del otro” y el “principio de caridad”(Pontificia Universidad Católica del Perú. Fondo Editorial, 2013-12-07) Monteagudo, CeciliaIn the framework of the discussions produced after the fiftieth anniversary of Hans-Georg Gadamer’s publication of Truth and Method (1960) this paper intends to address two issues of Gadamer’shermeneutics. The first issue seeks to establish the articulating thread betweenTruth and Method, still attached to the debate with traditional hermeneutics, and some formulations of Gadamer’s later work, where “the soul of hermeneutics” isdisplayed as “art of listening to the other”. The second issue seeks to highlight the rehabilitation that Gadamer makes of the Socratic-Platonic eumeneîs élenchoi, an expression that he translates as the “art of strengthening the discourse of theother”, whose explicitness in his later work has enabled many interpreters of his work to see a possible dialogue between his hermeneutics and some aspects ofthe philosophy of Donald Davidson.