Biogeochemistry has traditionally been grounded in a substance-based ontology, modeling ecosystem dynamics through discrete nutrient pools and linear fluxes. While such frameworks have advanced our understanding of carbon, methane, and phosphorus cycling, they often obscure the dynamic, relational, and emergent character of biogeochemical processes. This paper introduces a process-ontological framework for biogeochemistry that reconceptualizes elemental transformations not as state transitions between static compartments but as evolving networks of interdependent processes. Drawing on process philosophy, complexity theory, and resilience science, we articulate (...) four foundational principles (relationality, scale dependence, temporal continuity, and emergence) that underpin a processual understanding of biogeochemical systems. Through empirical cases focused on methane and phosphorus cycling, we demonstrate how process ontology informs both modeling strategies and governance practices, including the detection of early warning signals, policy design, and cross-scale management of tipping points. Rather than replacing substance-based approaches, this framework complements them, revealing their underlying metaphysical assumptions and situating them within a broader ontology of dynamic interdependence. It also emphasizes the epistemic–ontological reciprocity of scientific practice, in which conceptual frameworks and empirical observation iteratively refine one another. By embedding ontological reflection within empirical and governance contexts, this work contributes to a broader rethinking of how scientific models mediate between conceptual frameworks and ecological realities, supporting adaptive, transformative and process-aware strategies for environmental management. (shrink)

Originally formulated as a theory of perception, ecological psychology has shown in recent decades an increasing interest in language. However, a comprehensive approach to language by ecological psychology has not yet been developed, as there is neither a naturalist philosophy of language nor one that takes ecological psychology as its scientific background. Our goal here is to argue that a subject naturalist and non-factualist framework can open the possibility of an expressivist analysis of perceptual judgments that is compatible with the (...) ecological understanding of perception, showing that such utterances do not work as descriptions of facts or states-of-affairs, but rather say something about the practical requirements necessary to display a perceptual vocabulary. We will also argue that this approach allows an understanding of perceptual content as clusters of socially-mediated affordances. If our proposal is sound, it would constitute a first and fruitful approximation toward establishing a naturalist link between embodied cognitive science and philosophy of language. (shrink)

Este artículo explora el origen de la "unidad", proponiendo que esta no es una propiedad intrínseca de la realidad, sino un constructo que emerge del acto cognitivo de percibir y aislar. Sostiene que cualquier entidad, física o abstracta, se convierte en "una unidad" cuando la atención la delimita, diferenciándola de un contexto más amplio. Se examina este mecanismo a través de ejemplos de percepción, jerarquías de objetos y abstracciones conceptuales. La tesis se apoya en tres claves: la existencia previa de (...) estructuras no unitarias, la flexibilidad contextual de la unidad y la indispensabilidad del aislamiento cognitivo. Finalmente, se discuten las implicaciones de esta perspectiva para la ciencia y la metafísica, concluyendo que la unidad es un evento cognitivo fundamental en la interacción entre la mente y la realidad. (shrink)

Este libro promete ser una contribución para el estudio de la teoría crítica en general y para el análisis de la historia de la Escuela de Frankfurt en particular. Todos los trabajos que están contenidos en este volumen hacen parte del amplio marco teórico de la teoría crítica de la sociedad. Muchos siguen las huellas de los fundadores de esta tendencia, mientras que otros se presentan como críticos de la misma y unos cuantos más tratan de vincular problemas y contextos (...) de relevancia a los conceptos más destacados que se empezaron a construir hace cien años en Frankfurt. Encontramos como buena excusa para su publicación precisamente el año centenario del Instituto de Investigación Social. Además, hemos creído conveniente organizar los materiales en secciones que van desde la historia de la Escuela de Frankfurt hasta la consideración de algunos interrogantes de actualidad motivados por el desarrollo de la teoría crítica. No obstante, con esto no pretendemos establecer límites absolutos de clasificación. Confesamos que nuestra forma de organizar los ensayos responde simplemente a criterios editoriales más que a cuestiones teóricas y conceptuales. Claramente las intersecciones entre los estudios aquí presentados son amplias y hacen que cada una de las propuestas pueda dialogar con las otras en función de sus evidentes parecidos de familia. (shrink)

Franz Leopold Neumann fue un destacado intelectual y jurista alemán, nacido en 1900 en Kattowitz, Silesia (actualmente Katowice, Polonia). Neumann estudió en la Universidad Johann Wolfgang Goethe y se convirtió en un prominente miembro de la primera generación de la Escuela de Frankfurt, un grupo de pensadores críticos que se centraron en la teoría social y la filosofía. Su trabajo se enfocó en la teoría del Estado y la relación entre el derecho y la política. Neumann vivió en un contexto (...) histórico marcado por el auge del autoritarismo nazi. Tras la Gran Guerra, Alemania experimentaba un período de gran turbulencia política y social, y el ascenso del nazismo al poder en 1933 significó el fin de la República de Weimar y el comienzo de una era de represión y violencia. Neumann, como muchos otros intelectuales judíos y opositores al régimen, se vio obligado a exiliarse por aquel entonces, primero en Londres y luego en Estados Unidos. A pesar de las dificultades que enfrentó, Neumann continuó trabajando en su teoría crítica del Estado y la sociedad. La experiencia de Neumann en el exilio influyó profundamente en su pensamiento. Su teoría crítica del Estado se centró en la necesidad de proteger los derechos individuales y promover formas profundas de la justicia. Neumann también se preocupó por la relación entre el derecho y la política, y argumentó que el derecho debía ser visto como un instrumento para promover la justicia y la igualdad, en lugar de simplemente como un medio para mantener el poder y la autoridad. (shrink)

Enzo Traverso menciona que Portbou se ha convertido en un lugar de memoria. En ese pequeño pueblo de la frontera franco-española murió Walter Benjamin cuando huía del terror nazi desde Francia. Desde el otro lado de la frontera, en sentido contrario al de Benjamin, muchos republicanos huyeron del franquismo durante la Guerra Civil Española. Estos dos fenómenos hacen de Portbou un lugar de memoria, pues recuerda los desplazamientos forzados de hombres y mujeres que trataban de escapar del horror. Sin embargo, (...) ese mismo pueblo también es hoy un objeto privilegiado del turismo que, como también señala Traverso, ha sabido hacer de la memoria una mercancía, explotada por la lógica del neoliberalismo, fortaleciendo además aquella perspectiva de Uwe Steiner, según la cual “cada moda académica ha descubierto hasta ahora a su propio Walter Benjamin”. En el Libro de los pasajes, o en las notas que hoy componen las páginas que han llegado hasta nosotros bajo ese título, el mismo Benjamin sentenciaba que “la moda prescribe el ritual con el que el fetiche mercancía quiere ser adorado”, y que el afán de novedad se presenta siempre como “la quintaesencia de la falsa conciencia, cuyo agente incansable es la moda”. Memoria y mercancía confluyen en una tensión que acompaña a los homenajes y cantidad de trabajos académicos que todos los años desde hace algunas décadas se refieren a la figura de Benjamin. Quizás este trabajo sea uno más en la lista de compendios que engrosan la lista de la “moda Benjamin”. Sin embargo, las características que definen sus motivaciones están lejos de una empresa de beneficio comercial o de ínfula académica. Aunque no por ello puede decirse que el destino de lo que aquí se ofrece tenga su declive precisamente en la afirmación de estas tendencias. Ante ello, queremos manifestar que lo que creemos un aporte al ya rico campo de estudio de la teoría crítica en lengua castellana, solo se propone alcanzar un estatus modesto en medio de una rigurosa presentación de problemas, conceptos y contextos que la vida y obra de Benjamin permite seguir pensando en la actualidad, pues estudiarlas no es un trabajo sencillo y desafía constantemente la búsqueda de sentidos en medio de todo aquello que todavía hoy rodea su legado. Organizar la vida, más allá de fechas y lugares, supone el esfuerzo de la interpretación conceptual de Benjamin. (shrink)

las sociedades industriales que Herbert Marcuse señaló como sistemas de cierre totalitario han envejecido rápidamente y, en su lugar, vemos que se afirma el desarrollo de un nuevo modelo que promete la salvación, no solo del alma y el cuerpo, sino también de todas las expectativas de la existencia humana. Si bien la vida de Marcuse se apagaba justo en el comienzo de la era neoliberal, muchos de sus análisis respecto de las necesidades y su satisfacción a través de diversos (...) mecanismos, sobre la aparición de nuevos gobiernos autoritarios con respaldo popular, la distorsión del lenguaje en beneficio del enmascaramiento de la razón y la degradación del entorno de vida a partir de la contaminación del medio ambiente, informan sobre el avance de esta tendencia. Por ello, todavía es posible insistir en algunas de las tesis más importantes de las obras marcuseanas elaboradas en el contexto del siglo XX, pero más que pertinentes para un análisis crítico del siglo XXI. (shrink)

La trayectoria intelectual de Marcuse está acompañada de un compromiso constante con las formas de la crítica filosófica heredadas de la tradición occidental, desde la forma en la cual aparece la negación de lo dado a través del diálogo socrático hasta la manera en que se configura la crítica del sistema capitalista en el siglo XX. Esto no quiere decir que Marcuse haya sido un erudito que absorbió y comprendió a cabalidad todos los sistemas e ideas filosóficas y que las (...) utilizó al servicio de su propia consideración crítica del mundo; más bien resalta que entre sus elaboraciones han estado presentes algunos de los contextos e ideas más potentes del pensamiento que ha entendido de manera crítica la estructura de las sociedades humanas. (shrink)

“Postularse como un ser radicalmente autogenerado, ser el autor de la propia voluntad y conocimiento, es negar que uno está constituido en y por lo que es infinitamente más grande que el individuo humano. Kierkegaard llamará a esta fuente más grande que todo lo humano 'Dios' o 'el infinito'. Negar que uno está constituido en lo que es más grande que uno mismo es, para Kierkegaard, estar en una especie de desesperación”.

No debemos olvidar que existe una relación dialéctica entre libertad y justicia. Cuanto mayor es la justicia, más necesario es limitar la libertad; cuanto mayor es la libertad que se disfruta, más se amenaza la justicia, porque los más fuertes, los más inteligentes, los más hábiles acaban oprimiendo a los demás. Esta antítesis de libertad y justicia debe estar siempre presente en nuestra conciencia, incluso cuando pensamos en la sociedad del futuro.

The intuitive distinction between natural and unnatural properties (e.g., green vs. grue) informs our theorizing not only in fundamental physics, but also in non-fundamental domains. This paper develops a reductive account of this broad notion of naturalness that covers non-fundamental properties: for a property to be natural, I propose, is for it to figure in a law of nature. After motivating the account, I defend it from a potential circularity charge. I argue that a suitably broad notion of lawhood can (...) be defined independently of naturalness, if we help ourselves to the notion of a fundamental physical property. I end by showing how the notions of naturalness and lawhood that my account delivers help illuminate a number of other important philosophical notions, like causation, reference/meaning, and rational induction. (shrink)

Durante las últimas tres décadas, el ensayo de Walter Benjamin "La obra de arte en la época de su reproductibilidad técnica" puede haber sido citado con más frecuencia que cualquier otra fuente, en áreas que van desde la teoría de los medios de la nueva izquierda hasta los estudios culturales, desde el cine y la historia del arte hasta la cultura visual, desde la escena artística posmoderna hasta los debates sobre el destino del arte, incluido el cine, en la era (...) digital. En el contexto de estas invocaciones, el ensayo no siempre ha adquirido nuevos significados ni se ha vuelto menos problemático que cuando fue escrito por primera vez. (shrink)

La negativa a imaginar la "otra" sociedad más allá del capitalismo no está ajena a la prohibición judía de nombrar o describir a Dios. Cualquiera que sea la fuente del tabú, de las principales figuras relacionadas con la Escuela de Frankfurt, solo Mar- cuse se ha atrevido en los últimos años a romperlo. Solo Marcuse ha tratado de decir lo indecible en un esfuerzo cada vez más urgente por reintroducir un molde utópico a la teoría socialista.

El trabajo editorial de Christopher Naughton, Gert Biesta y David R. Cole sobre arte, artistas y pedagogía presenta un conjunto de perspectivas en torno a diversos campos donde la relación entre estos aspectos configura una posibilidad para comprender los principales desafíos de la enseñanza de las artes en el siglo xxi. Las quince contribuciones que componen el volumen se enfocan en temas que van desde la música y la danza hasta el cine y los museos. En el marco de (...) la consideración filosófica sobre la tarea del educador y las pedagogías críticas, los autores y las autoras del compendio apuestan por una exposición crítica que se enfoca en tensiones propias de la enseñanza, como el despliegue de la creatividad y las formas de abordaje del arte en contextos de aprendizaje. (shrink)

This book is a festschrift (a celebratory collection of writings) honoring Dr. David C. K. Curry, edited by his three children and presented to him upon his retirement in the summer of 2025. The festschrift includes autobiographical reflections from Dr. Curry’s students, colleagues, friends, and family; scholarly essays on evil, pedagogy, and the historiography of philosophy; a pastiche of Miguel de Cervantes; and several instances of what can only be described as “original multimedia content.”.

In this text we intend to analyze Bill Viola’s video installation Nantes Triptych (1992) as an example of the richness which lies in the liminal spaces between arts. We defend the thesis that the utilization of the traditional pictorial structure of the triptych in this particular work, along with the powerful audiovisual material, renders a kairological event available to the viewer. This temporal experience makes possible an existential experience when in front of this video installation. To discuss this assumption we (...) will use classical art theory texts about the triptychs, as well as, among others, Deleuze’s texts about time image and the triptych structure, Agamben’s concept of kairos, the concept of kairological artwork coined by David Chan and the philosophy of temporality developed by Merleau-Ponty. (shrink)

Evaluativism is best thought of as a way of enriching a perceptual view of pain to account for pain’s unpleasantness or painfulness. Once it was common for philosophers to contrast pains with perceptual experiences (McGinn 1982; Rorty 1980). It was thought that perceptual experiences were intentional (or content-bearing, or about something), whereas pains were representationally blank. But today many of us reject this contrast. For us, your having a pain in your toe is a matter not of your sensing “pain-ly” (...) or encountering a sense-datum, but of your having an interoceptive experience representing (accurately or inaccurately) that your toe is in a particular experience-independent condition, such as undergoing a certain “disturbance” or being damaged or in danger (Armstrong 1962; Tye 1995). But even if such representational content makes an experience a pain, a further ingredient seems required to make the pain unpleasant. According to evaluativism, the further ingredient is the experience’s possession of evaluative content: its representing the bodily condition as bad for the subject. In this chapter, I elaborate evaluativism, locate it among alternatives, and explain its attractions and challenges. (shrink)

Intermodal representationalists hold that the phenomenal characters of experiences are fully determined by their contents. In contrast, intramodal representationalists hold that the phenomenal characters of experiences are determined by their contents together with their intentional modes or manners of representation, which are nonrepresentational features corresponding roughly to the sensory modalities. This paper discusses a kind of experience that provides evidence for an intermodal representationalist view: intermodal experiences, experiences that unify experiences in different modalities. I argue that such experiences are much (...) easier to explain on the intermodal view. (shrink)

La activista, filósofa política y profesora emérita de la Universidad de Berkeley Wendy Brown participó en el Festival de las Ideas con una conversación con el periodista Jesús García Calero sobre la pérdida de valores. En esta entrevista el profesor de la UCM Antonio Sánchez Domínguez repasó las ideas que recoge en su extensa obra ensayística, cuyo último título es "Tiempos nihilistas" (Lengua de Trapo y Círculo de Bellas Artes, 2023), donde defiende la construcción de una izquierda crítica y empoderada (...) que sea capaz de volver a seducir a la gente. (shrink)

This paper addresses two questions. First can a binding promise conflict with other binding promises and thereby generate conflicting obligations? Second can binding promises conflict with other non-promissory obligations, so that we are obliged to keep so-called ‘wicked promises’? The answer to both questions is ‘yes’. The discussion examines both ‘natural right’ and ‘social practice’ approaches to promissory obligation and I conclude that neither can explain why we should be unable to make binding promises that conflict with our prior obligations. (...) There is also consideration of the parallel case of ‘wicked commands’. (shrink)

As an evaluative view in the philosophy of life, nihilism maintains that no lives are, all things considered, worth living. Prominent defenders of the view hold that, even so, it can be all-things-considered better for us to continue living than for us to cease living, thus endorsing a 'soft' nihilism that appears more palatable than its 'hard' counterpart. In support of an intuitive assumption about what nihilism implies, I argue that soft nihilism is incoherent.

En este texto nos proponemos abordar la última clase del semanario de Deleuze sobre el poder en Foucault a partir de dos momentos. El primero tiene que ver con el concepto de imagen y la interpretación sobre el cine que ya venía siendo una constante —aunque marginalmente— en estas clases de Deleuze. Seguidamente, el segundo momento tiene que ver con la relación entre poder y resistencia que arroja como resultado una interpretación del pensamiento de Foucault por parte de Deleuze como (...) una obra viva y en constante construcción. Así, cumpliremos con la exigencia de una lectura que invita a pensar en los conceptos como herramientas de análisis integradas al desarrollo de situaciones donde el poder se presenta como noción central. (shrink)

Over recent decades, pain has received increasing attention as – with ever greater sophistication and rigour – theorists have tried to answer the deep and difficult questions it poses. What is pain’s nature? What is its point? In what sense is it bad? The papers collected in this volume are a contribution to that effort...

This article responds to Nicholas Wolterstorff's attempt to ground human rights in the condition of being loved by God.

This paper explores how hedonic adaptation—the tendency to return to a baseline level of well-being after external changes—can shed light on one of the most persistent problems in the philosophy of religion: why suffering endures in a world governed by an all-powerful, all-knowing, and benevolent God. Using a simplified formal model inspired by economics, the paper analyzes how perceived suffering evolves over time and examines whether divine intervention could reduce it. The model reveals a structural trade-off: slower adaptation extends the (...) duration of relief following improvements but also amplifies the impact of adverse events. It is argued that hedonic adaptation complicates interventionist theodicies while lending support to others, such as soul-making and free will accounts. (shrink)

Sometimes the philosophical armchair gets bumped by empirical facts. So it is when thinking about pain. For good or ill (good, actually, as we shall see) most of us are intimately acquainted with physical pain, the kind you feel when you stand on a nail or burn your hand. And, from the armchair, it can seem blindingly obvious that pain is essentially unpleasant. There are of course unpleasant experiences that aren’t pains – nausea or itches, for example – but surely (...) there aren’t pains that don’t hurt, pains that are neutral or even pleasurable rather than unpleasant. Surely, indeed, there couldn’t be. For it is part of the very concept of a pain that a pain be unpleasant. Or so it has seemed to many. Yet over recent decades philosophers’ confidence in these putative truisms has been shaken by some fascinating cases from the clinic, the lab, and life. (shrink)

Philosophers think of pain less and less as a paradigmatic instance of mentality, for which they seek a general account, and increasingly as a rich and fruitful topic in its own right. Pain raises specific questions: about mentality and consciousness certainly, but also about embodiment, affect, motivation, and value, to name but a few. The growth of philosophical interest in pain has gone hand-in-hand with the growth of pain science, which burgeoned in the 1960s. This is no accident: developments in (...) pain science have prompted philosophers to take account of empirical data, and to revisit their assumptions about pain. Pain, in short, demands interdisciplinary investigation, hence while this entry focuses on the philosophy of pain, it makes liberal reference to empirical literature along the way. This entry’s focus is on physical pains, that is pains that are felt in bodily locations, not emotional suffering more broadly, such as grief or disappointment. The entry also does not address pain’s place in ethical theories; its focus is rather on issues that arise within philosophy of mind. Even so, part of what makes pain such an interesting and important topic is that the questions it raises span boundaries, and normative questions concerning pain’s badness, on the one hand, and its value, on the other, are never far away. (shrink)

This essay proposes a reductive account of robust macro-regularities. On the view proposed, regularities can earn their elite scientific status by featuring in good summaries of restricted regions in the space of physical possibilities: our “modal neighborhoods.” I argue that this view vindicates “nomic foundationalism”, while doing justice to the practice of invoking physically contingent generalizations in higher-level explanations. Moreover, the view suggests an explanation for the particular significance of robust macro-regularities: we rely on summaries of our modal neighborhoods when (...) reasoning hypothetically about “agentially accessible” possibilities. (shrink)

One challenge faced by aesthetics is the development of an account able to trace out the continuities and discontinuities between general experience and aesthetic experiences. Regarding this issue, in this paper, I present an enactive model of some raw cognitive dynamics that might drive the progressive emergence of aesthetic experiences from the stream of general experience. The framework is based on specific aspects of John Dewey’s pragmatist philosophy and embodied aesthetic theories, while also taking into account research in ecological psychology, (...) cognitive sciences, and dynamic systems theory. The model focuses on dynamically relevant nodes at the pre-reflective and the reflective side of experience that would work as nested rhythmic constraints at different cognitive timescales with the potential to shunt experiences toward the aesthetic in everyday situations. My proposal constitutes a way to explore aesthetic experiences from an enactive perspective that regards them as transformative events in which cognitive processes entrain and are entrained by changes taking place in the environment, the brain, and the body. (shrink)

Current large language models fail at novel strategy games and fluid reasoning tasks despite massive scale. We propose this stems from undamental architectural limitations, not insufficient training or data. The main argument presented is that achieving open-ended artificial general intelligence (AGI) will require the implementation of architectures that are functionally indistinguishable from consciousness. Through a synthesis of thermodynamic and information-theoretic analysis, it is proposed that the well-documented capability asymmetry in current AI (its superhuman performance in pattern recognition set against its (...) fundamental limitations in fluid intelligence, genuine creativity, and open-ended strategy) is not a matter of insufficient scale but a direct consequence of missing architectural features. Specifically, it is established that cognitive capabilities essential for general intelligence necessitate recursive relevance realization, strange loop dynamics, and operation at thermodynamic criticality. While no claim is made that these features guarantee phenomenal experience, it is contended that they are necessary for the computational functions that consciousness enables. To substantiate this, a framework is presented for measuring these consciousness-relevant features, offer falsifiable predictions regarding the capability ceilings of current models, and propose concrete directions for experimental validation. Preliminary empirical indicators suggest specific quantitative boundaries warrant investigation (Φ ≈ 20–30 bits, recursive depth 2–3 levels, temporal duty cycle 10–20%). The central implication is that the pursuit of AGI is, by necessity, the pursuit of architectures that will exhibit the functional properties of consciousness, regardless of whether they possess subjective awareness. (shrink)

This paper explores various notions of aesthetic affordance recently developed through embodied, situated and enactive approaches to aesthetic experience by Maria Brincker and Shaun Gallagher, and the similarities and differences between them and the idea of affective affordance put forward by Joel Krueger and Giovanna Colombetti. This discussion is a way to try to offer some answers to the question of what aesthetic affordances particularly afford compared to affective affordances. I will focus on the affordances that we perceive during various (...) aesthetic experiences in which we find ourselves more moved by the object, event or person(s) causing the experience than we had anticipated. I will argue that these experiences emerge as opportunities to carry out an active exploration of aspects of the narrative self that we feel is related to features of the experience; and that one particular brain network likely to be involved in these experiences – i.e. the default network – might help us to understand how these experiences meaningfully change our relationship with ourselves and with the social context of which we are a part. (shrink)

Hedonic adaptation, the tendency for affective experience to return toward a baseline after improvements or setbacks, has been widely studied in psychology and economics, but its implications for theodicy have received little attention. This paper argues that adaptation introduces a distinctive constraint on the problem of evil by foregrounding a neglected dimension of suffering: its recurrence. Even when objective conditions improve, relief tends to lose experiential force as evaluative baselines reset and perceived suffering reasserts itself. I develop a minimal framework (...) distinguishing external circumstances from perceived suffering and identify two structural features of adaptation: the persistence of deviations from baseline and the degree of asymmetry between recovery from adversity and habituation to improvement. The framework shows why even benevolently calibrated trajectories can at best reduce cumulative burden rather than secure lasting experiential relief. These dynamics have differential implications for soul-making, free-will, providential-restraint, and interventionist theodicies, reframing what divine benevolence can be taken to accomplish within affective life. They also supplement skeptical theism by identifying an affective source of opacity and illuminate an experiential pathway to divine hiddenness. (shrink)

Recent years have seen a heightened focus on the study of minimal forms of awareness during sleep to advance the study of consciousness and understand what makes a state conscious. This focus draws on an increased interest in anecdotical descriptions made by classic Indian philosophical traditions about unusual forms of awareness during sleep. For instance, in the so-called state of witnessing-sleep or luminosity sleep, one is said to reach a state that goes beyond ordinary dreaming and abide in a state (...) of just awareness, a state in which one is not aware of anything else other than one’s own awareness. Moreover, for these traditions, this state is taken to be the essence or background of consciousness. Reports on such a state opens the door to exciting new lines of research in the study of consciousness, such as inquiry into the so-called “objectless” awareness during sleep—states of awareness that lack an ordinary object of awareness. In this two-staged research project, we attempted to find the phenomenological blueprints of such forms of awareness during sleep in 18 participants by conducting phenomenological interviews, informed by a novel tool in qualitative research, the micro-phenomenological interview (MPI) method. Following a phenomenological analysis, we isolated a similar phase across 12 reported experiences labelled as ‘nothingness phase’ since it described what participants took to be an experience of ‘nothingness’. his common phase was characterised by minimal sense of self—a bodiless self, yet experienced as being ‘somewhere’—, the presence of non-modal sensations, relatively pleasant emotions, an absence of visual experience, wide and unfocused attention, and an awareness of the state as it unfolded. (shrink)

"El ser es uno con la comida; ser significa comer; es (ist) lo que come (isst) y lo que ha comido. Comer es la forma subjetiva, activa, siendo lo comido la forma objetiva, pasiva, pero ambas son inseparables. Por tanto, únicamente comiendo se llena el concepto vacío del ser y se revela el carácter absurdo de la pregunta: ¿el ser y el no ser son idénticos, es decir, comer y pasar hambre son idénticos?".

The text examines the Treaty of Rome’s (1957) decision to designate the European executive body as the “Commission,” replacing the ECSC’s “High Authority.” It argues that this ostensibly bland, technical naming sought to avoid the appearance of supranational sovereignty while at the same time installing technocratic grammar that depoliticizes power. In light of Schmitt and Heidegger, it questions the alleged neutrality of technique and its capacity to conceal political decisions under the veil of the “technical.” The guiding thread is Kant: (...) the distinction between the technical-practical and the moral-practical, and between the “moral politician” and the “political moralist.” Only the primacy of the moral-practical —of laws grounded in freedom, with every decision arising from natural determinations bracketed— can limit politics and orient the State toward perpetual peace; technical prudence yields management, cunning, and simulation. Applied to Europe, calling the executive a “Commission” would have been a ploy that predisposes the Union to the hegemony of technique, weakening transparency and even the possibility of understanding cosmopolitan right as a mandate. The essay concludes that this drift favors nihilism and civic disaffection: without a rearticulation of the unity of reason and of the person’s place, the institutional machinery becomes gearwork without a horizon. (shrink)

Este estudio, de carácter descriptivo, analiza los factores clave en la creación de spin-offs académicas, utilizando una perspectiva multiteórica que integra la Teoría de la Universidad Emprendedora, Teoría de la Acción Planificada y la Visión Basada en los Recursos. La metodología de este artículo se fundamenta en un posicionamiento epistemológico racionalista-idealista y se enmarca dentro de un paradigma de investigación interpretativista según Onwuegbuzie y Johnson (2021). Como resultado la Teoría de la Universidad Emprendedora, enfatiza la necesidad de un entorno universitario (...) que promueva la cultura emprendedora y facilite la transferencia de tecnología al mercado. La Teoría de la Acción Planificada, explica la intención emprendedora, influenciada por actitudes, normas sociales y el control percibido, lo que afecta directamente la decisión de los académicos de crear spin-offs académicas. La Visión Basada en los Recursos, se enfoca en la importancia de los recursos internos valiosos, raros, inimitables y no sustituibles, esenciales para la creación de spin-offs. Este enfoque multiteórico permite identificar y evaluar cinco factores cruciales: Intención emprendedora, relaciones universidad-industria, transferencia tecnológica, financiación e incentivos. Se concluye que la adecuada gestión de estos factores, en alineación con las teorías analizadas, puede facilitar la creación de spin-offs académicas, promoviendo el desarrollo económico y social. (shrink)

Abstract: This research aims to demonstrate the solidarity between Logic and the political, taking as a starting point the references to atomism in the Doctrine of Being within Hegel’s Science of Logic. This approach seeks to overcome interpretative shortcomings arising from selective readings of Hegel's System; in other words, it attempts to avoid the excesses of an approach that would allow reading the Philosophy of Right without undertaking the labor—explicitly mandated by Hegel in that very text—of first reading that without (...) which the method for grasping the political would remain insufficient, just as the modern approach had previously been. In this regard, Hegel's own references to contractualism in the Doctrine of Being itself make it possible to significantly modulate contractualism at the logical level, thereby ensuring—and only thereby—the essence of what will later unfold within the Philosophy of Right. -/- Resumen: En esta investigación se pretende mostrar la solidaridad entre la Lógica y lo político partiendo de las referencias al atomismo en la Doctrina del Ser de la Ciencia de la Lógica. Esta aproximación quiere evitar las insuficiencias lectoras asociadas a lecturas selectivas del Sistema, esto es, pretende evitar excesos asociados a una lectura que se permitiera leer la Filosofía del Derecho sin el trabajo, mandatado por Hegel en esa misma obra, de lectura de aquello sin lo cual el método para asir lo político sería insuficiente como lo había sido el moderno. En ese sentido, referencias del propio Hegel al contractualismo en la propia Doctrina del Ser permiten someter a importantes modulaciones el propio contractualismo al nivel lógico, garantizando así y solo así la esencia de lo que se desplegará en la posterior Filosofía del Derecho. -/- . (shrink)

Many pragmatist and non-representational approaches to cognition, such as the enactivist, have focused on the relations between actions, affectivity, and habits from an intersubjective perspective. For those adopting such approaches, all these aspects are inextricably connected; however, many questions remain open regarding the dynamics by which they unfold and shape each other over time. This paper addresses a specific topic that has not received much attention: the impact on future behavior of not fulfilling possibilities for social interaction even though their (...) fulfillment is desirable within a given context. Inspired by Gibson’s theory of affordances and Dewey’s account of habits, these situations will be characterized as events where an agent does not act upon an inviting affordance for social interaction due to a conflict which he or she experiences between given concerns, needs, and social norms. This conflict leads to a sense of unfulfillment that may eventually bring about a crisis and revision of habits. Through specific examples, this work presents the potential impact of the connection between affordances, habits, and affectivity on everyday situations. It therefore represents an exploration of the common ground between pragmatism and enactivism and an attempt to contribute to a process-based approach to social interaction. (shrink)

Abstract: A double impossibility of the political community —polis in the classical sense or state community in the modern sense— emerges respectively in the texts of Aristophanes and Kafka. The possibility of having a sort of shared predicates —natural in the classical sense, formal-normative in the modern sense— around which to articulate a future political community is the necessary starting point for observing the tensions that traverse two worlds in crisis, very different, but in which the possibility of having a (...) unified horizon of meaning seems to vanish into thin air. Starting from Hegel's Aesthetics Lectures and the place he assigns to Aristophanes, the aim of this work is to observe to what extent that place could be assigned, by substitution, to Kafka. Such an approach would shed light on the reception, technically speaking, comedic in Kafka's sense, and a recalibration of the place of this "comedy" in times of crisis. -/- Resumen: Una doble imposibilidad de la comunidad política ―polis en sentido clásico o res pública en sentido moderno, respectivamente― aflora en los textos de Aristófanes y Kafka. La posibilidad de tener una suerte de predicados compartidos ―naturales en sentido clásico, formal-normativos en sentido moderno― en torno a los que articular una comunidad política de futuro es el punto de partida necesario para observar las tensiones que atraviesan dos mundos en crisis, muy diferentes, pero en los que la posibilidad de tener un horizonte de sentido unitario parece desvanecerse en el aire. Partiendo de las Lecciones de Estética de Hegel y del lugar que este otorga a Aristófanes, en este trabajo se pretende observar hasta qué punto ese lugar podría ser otorgado, por sustitución, a Kafka. Semejante aproximación permitiría arrojar luz sobre la recepción, valga decir, cómica en sentido técnico, de Kafka, y una recalibración del lugar de esa “comedia” en tiempos de crisis. (shrink)

Manifiesto Lenin es un Libro único y que hoy en día se nos vuelve totalmente necesario, porque nos habla de cómo ser libres en tiempos tan complejos como lo son los actuales: tiempos de capitalismo extremo y nihilista que levanta un horizonte de “Odio al Otro” para poder perpetuarse en el poder. Ante ello Lenin, un Lenin distinto al usual, uno que es el mejor lector de Hegel, eso es lo que les propongo: un lector brillante de la Ciencia de (...) la lógica. En Hegel lo metafísico como lo especulativo expresan la lógica como ciencia, a saber, como método; lo cual se vuelve en el método mismo del Manifiesto de Lenin. Y aquí estamos en lo que queremos indicar radicalmente en este Libro, que tú tienes en las manos, a saber, el Manual revolucionario de Lenin: uno que necesitamos más que nunca en esta época nihilista y genocida. -/- La lectura de 1914 de Lenin es clínica y política, por ser radicalmente filosófica, a la hegeliana, en movimiento. Y de este modo, el resultado es este Manifiesto Lenin que espero que te vuelva más alegre, optimista, un poco bailarín, hasta el punto de que ahora estés sonriendo, confiado de que sí es posible ser revolucionario hoy, porque depende, realmente, de NosOtros. Lo que les quiero mostrar en el detalle técnico de Lenin, su locura escritural de Hegel, su propio cuaderno de apuntes, su manual revolucionario, es que hemos tenido la salida al laberinto del capitalismo totalitario hace tanto tiempo, esto es, la posibilidad de emanciparnos y en ello realizarlo de modo efectivo, en donde se cambia el modo de estar siendo en el mundo, el de mera capitalización, producción y distribución de capital, en la medida en que nos echamos a andar los unos con los otros en ciertos movimientos, en Barcas del NosOtros. (shrink)

A double impossibility of the political community —polis in the classical sense or state community in the modern sense— emerges respectively in the texts of Aristophanes and Kafka. The possibility of having a sort of shared predicates —natural in the classical sense, formal-normative in the modern sense— around which to articulate a future political community is the necessary starting point for observing the tensions that traverse two worlds in crisis, very different, but in which the possibility of having a unified (...) horizon of meaning seems to vanish into thin air. Starting from Hegel's Aesthetics Lectures and the place he assigns to Aristophanes, the aim of this work is to observe to what extent that place could be assigned, by substitution, to Kafka. Such an approach would shed light on the reception, technically speaking, comedic in Kafka's sense, and a recalibration of the place of this "comedy" in times of crisis. Resumen: Una doble imposibilidad de la comunidad política ―polis en sentido clásico o res pública en sentido moderno, respectivamente― aflora en los textos de Aristófanes y Kafka. La posibilidad de tener una suerte de predicados compartidos ―naturales en sentido clásico, formal-normativos en sentido moderno― en torno a los que articular una comunidad política de futuro es el punto de partida necesario para observar las tensiones que atraviesan dos mundos en crisis, muy diferentes, pero en los que la posibilidad de tener un horizonte de sentido unitario parece desvanecerse en el aire. Partiendo de las Lecciones de Estética de Hegel y del lugar que este otorga a Aristófanes, en este trabajo se pretende observar hasta qué punto ese lugar podría ser otorgado, por sustitución, a Kafka. Semejante aproximación permitiría arrojar luz sobre la recepción, valga decir, cómica en sentido técnico, de Kafka, y una recalibración del lugar de esa “comedia” en tiempos de crisis. (shrink)

Con el método de las letras numeradas se podrá construir un robot con inteligencia artificial que pueda tener infinitos conocimientos. Pero no podrá tener libre albedrío, ya que éste solo se puede tener si se posee vida. Como las máquinas con inteligencia artificial no pueden poseer vida nunca podrán por su propia cuenta ser un peligro para la humanidad, solo podrán actuar según lo programado por los programadores. La vida nos obliga a vivir, a tener necesidades vivientes que nos hacen (...) poder actuar por nuestra propia cuenta, por eso tenemos libre albedrío. Gracias a que necesitamos vivir, tanto para lo bueno como para lo malo, podemos amar, odiar, desear, ambicionar, etc., y por eso podemos poseer libre albedrío. El lenguaje de las letras numeradas será el medio que se utilizará para que las máquinas puedan pensar y adquirir información sin fin, informaciones que la podrán adquirir por medio de los sentidos artificiales y de los programas que se les instalen. Las informaciones que obtenemos con nuestros sentidos se obtienen de manera cuántica binaria, aunque cada sentido tenga su propio lenguaje. Estas informaciones cuánticas binarias se llevarán al pensamiento a velocidades cuánticas, el cual se encargará de buscar los significados de las informaciones, como si buscara en un diccionario cuántico, para así poder saber en forma de números binarios qué significa cada información obtenida. Eso es pensar. (shrink)

Research into the factors influencing university-industry collaboration on public university spin offs creation has focused on management, entrepreneurship, technology and innovation. This research began with a careful systematic literature review of 4427 scientific papers published in the last ten years (2014–2023) and accessible in the prestigious Web of Science core collection. A quantitative methodology was used, complemented by the use of the visual analysis tool Posit PBC™, formerly known as R Cloud Studio. This comprehensive approach facilitated the seamless ingestion of (...) raw data into Biblioshyni, which is a web-based platform specialised in bibliometric analysis. This review has revealed compelling trends, particularly in terms of increasing diversity, the emergence of United Kingdom as a major player, and the central role of university-industry collaboration. Our systematic review identified influential authors in the field, including the prolific contributions of scholars such as D. Radicid, S. Ropers, Y. Li and R. Owen. We also identified important research institutions, such as Utrecht University in Netherlands, Lund University in Sweden and The University of Manchester in the UK. In addition, we have shown that countries such as the United Kingdom, China and USA have made a significant contribution to the volume of publications. The results highlighted a marked increase in the phenomenon of univeristy spin-offs over the past decade, as evidenced by the exponential growth in both publication output and citation rates. This empirical revelation was underpinned by a rigorous exploration of the Web of Science database, using a carefully crafted set of keywords. Thirty-seven pivotal studies were selected for in-depth review through a sophisticated selection process that adhered to the rigorous standards of the PRISMA methodology. The aim of this review is to improve understanding and encourage deeper exploration of spin-off-based public universities through collaboration between academia and industry. (shrink)

This study examines how entrepreneurial intention (EI) influences the creation of academic spin-offs (ASOs) through the parallel mediation of incentives (IC) and funding (FZ). The proposed model integrates the Theory of Planned Behavior, the Resource-Based View, and the Entrepreneurial University framework. The empirical analysis is based on a sample of 100 A1 research groups from accredited Colombian public universities. The analysis was conducted using structural equation modeling with the partial least squares (PLS-SEM) approach. The result shows that EI does not (...) have a direct effect on ASO creation. Instead, its influence is fully mediated by IC and FZ, confirming a total mediation (VAF = 99%). Incentives explain 61% of the indirect effect, with a large effect size (ν = 0.09), while funding explains 38%, with a moderate effect (ν = 0.038). The main contributions of this study are twofold: (1) it validates a full parallel mediation model in emerging contexts, and (2) it provides practical implications for public universities, such as strengthening financial and non-financial incentive structures, fostering mentoring networks, and promoting innovative funding mechanisms to support academic spin-offs. (shrink)

Este artículo de divulgación explora la imagen del Huso de Ananké en el Mito de Er de Platón como clave para comprender la arquitectura celeste en la filosofía antigua. Partiendo de la observación astronómica del cielo circumpolar, el texto conecta la descripción platónica con tradiciones simbólicas universales en torno al axis mundi. A través de una analogía entre el huso textil y el cosmos, Platón presenta un modelo de ocho órbitas concéntricas que reflejan no solo el orden astronómico, sino también (...) un marco moral: la necesidad (Ananké), el destino (las Moiras) y la libertad en la elección del alma. El ensayo propone así que el huso no es mera metáfora, sino una representación estructural del universo antiguo y una brújula ética donde lo cósmico y lo humano se entrelazan. (shrink)

When one reads philosophical work on the emotional dynamics at work during collective aesthetic experiences in particular, and social cognition in general, one is struck by the difficulty of explaining the specific mechanisms by which these events unfold, particularly in situations of minimal interaction such as cinemas or concert halls. Given that in these situations it is likely that we do not speak to or even look at other members of the audience, how do we interact and share emotions with (...) them? This paper offers a new way of approaching this question. I argue that we can further develop the embodied and embedded aspects of enactive accounts of certain collective aesthetic experiences by bringing chemosignals into the discussion. Recent empirical findings strongly suggest that these context-dependent volatile chemicals, which we constantly emit and inhale in the air we breathe convey emotional information from those who produce them and shape cognitive, affective, and behavioural dynamics in those who receive them. Drawing on research in this field, on Dan Zahavi’s phenomenological work on the mechanisms by which we share emotional experiences, and on the philosophical analysis of collective aesthetic experiences, I will offer a discussion of the ways in which chemosignals may be regarded as one of the aspects contributing to what we experience and how we experience it by shaping processes of emotional contagion and emotional sharing in certain collective aesthetic experiences. (shrink)

This brief is part of an educational and outreach series devoted to key models and concepts in ancient cosmology. It presents a concise, visually supported explanation of Eudoxus of Cnidus’ homocentric sphere model, focusing on its geometric principles, kinematic structure, and historical significance within Greek mathematical astronomy. Although conceived as didactic material, it is hosted in this section to ensure greater accessibility and visibility, offering a clear introduction to one of the earliest theoretical mechanical models of the cosmos.