J. Martin

The greatest natural disaster to have occurred in Spain in the last hundred years, the Dana of October 2024, which caused an enormous flood in part of the province of Valencia, forces us to reflect on our response to disasters. Beyond the classic view of an unfortunate, unpredictable coincidence that has nothing to do with human intervention, it is worth considering the relationship between science and political management, the response of solidarity and the debate on the definition of moral, political and legal responsibility.

Resumen: Las políticas europeas de inmigración y refugio han sido criticadas por quienes las consideran emblemas de una concepción que pone en grave riesgo elementos básicos del Estado de Derecho y aun de la democracia. El epítome es la aparición de mercados de esclavos en Libia, a las puertas de la UE, un Estado fallido que la UE y sus Estados miembros se empeñan en elevar a la condición de partner privilegiado de sus políticas de externalización. Tomando como base los análisis de Lochak, Agambem y Bauman y la concepción de la propuesta por el filósofo camerunés Mbembé, desarrollando tesis de Foucault (biopolítica), se proponen algunas alternativas que vienen presididas por la exigencia de reconocimiento y garantía de derechos básicos de inmigrantes y refugiados. Abstract: European immigration and refuge policies have been criticized by those who see them as emblems of a conception that puts in serious risk basic elements of the Rule of Law and even of democracy. The epitome is the emergence of slave markets in Libya (at the gates of the EU), a failed state that, nevertheless, the EU and its Member States are determined to raise to the status of privileged partner of their outsourcing policies. Based on the analysis of Lochak, Agambem and Bauman and the conception of the proposed by the Cameroonian philosopher Mbembé who develops Foucault's thesis about biopolitics, this text will propose some alternatives that are leaded by the requirement of recognition and guarantee of rights of immigrants and refugees.

Cuidar a los otros en sus enfermedades es un caso particular de un cuidado más amplio por la realidad, por nosotros mismos, por los demás e incluso por lo sagrado. Pero el teléfono móvil está reconfigurando nuestra relación con todo esto. La posibilidad de tener a mano acceso a las redes significa al menos un cambio de perspectiva en la propia realidad, en el hombre individual y comunitario y en nuestra relación con lo sagrado. El cuidado con el ser de las cosas cambia, porque las nuevas tecnologías contemporáneas suponen una desrealización del mundo, acrecentando de manera acelerada la hiperrealidad del mundo virtual, mientras que a la vez se nos introduce en procesos de semiosis infinita donde nunca es posible dar con el dato real (cuidado por la realidad). El cuidado de uno mismo cambia porque las nuevas tecnologías de hoy también suponen la supresión del tiempo de espera entre la necesidad y el deseo, necesario para toda maduración, del mismo modo que cuestionan el dominio que ejercemos sobre la técnica invirtiendo los términos en esta relación de dominio (cuidado por uno mismo). El cuidado de los otros cambia porque las nuevas tecnologías se corre el riesgo de despersonalizar la comunicación en general y aislar al sujeto, convirtiendo al otro en mero medio (cuidado por los otros). Por último el cuidado de lo sagrado también cambia debido a que las nuevas tecnologías contemporáneas tienden a adquirir los atributos que clásicamente se atribuían a la divinidad (omnipotencia, omnisciencia, ubicuidad, eternidad, etc.), configurando sin pretenderlo una especie de nueva salvación-salud a la que se sacrifica la propia vida (cuidado por lo sagrado). La presente reflexión pretende servir de reflexión filosófica sobre la que aplicar después las técnicas del cuidado concretas.

This paper re-evaluates the formative year of quantum mechanics—from Heisenberg’s first paper on matrix mechanics to Schrödinger’s equivalence proof—by focusing on the role of radiation in the emerging theory. We argue that the radiation problem played a key role in early quantum mechanics, a role that has not been taken into account in the standard histories. Radiation was perceived by the main protagonists of matrix and wave mechanics as a central lacuna in these emerging theories and continued to contribute to the theoretical development and conceptual clarification of quantum mechanics. Studying the interplay between quantum mechanics and radiation, the paper provides an account of (a) how quantum mechanics was able to connect to its empirical basis in spectroscopy and (b) how Schrödinger’s equivalence proof emerged from his explorative calculations on the emission of radiation.

The elevation of aesthetic experience in the Enlightenment, most extensively developed in Kant's analysis of disinterested contemplation, to compensate for the loss of putatively objective standards of beauty had several problematic implications. One was the privileging of the subject who had the experience over the object that stimulated it. Another was the potential extension of that experience to objects that were never intended to be works of art, not merely to ones given in nature, but also to political, social and cultural phenomena whose ethical or cognitive dimensions were concomitantly suppressed or marginalized. The aestheticization of the commonplace could thus countenance an inappropriate imperialism of the aesthetic sub-system of modernity over alternative sub-systems. Although the pragmatist aesthetics of John Dewey, recently revived in the work of Richard Shusterman, has acknowledged a need to revitalize the role of the art object, it may too quickly postulate a notion of aesthetic experience in which the equiprimordiality of subject and object is assumed. It is perhaps better to hold on to a tense constellation between art objects and the experience they generate in subjects in order to avoid a premature sublation of what remains still unreconciled in the larger culture.

Frente al paradigma de la ciencia clásica que marginaba lo humano y la vida separándolos del ámbito de la naturaleza, el paradigma de la complejidad muestra la necesidad de pensar al hombre como ser natural. Mi objetivo es presentar las grandes transformaciones que lo humano experimenta con el paso a la complejidad y mostrar, a la vez, la necesidad de un "orden" práctico que, sin desligarlo artificialmente de la naturaleza, permita al hombre contemporáneo superar la profunda desorientación que sufre

El presente artículo expone y analiza una ontología bastante novedosa, inspirada por recientes descubrimientos en el campo de las ciencias positivas y por la creciente complejidad que exhibe la sociedad actual en sus diferentes niveles. No obstante, el autor incurre en ocasiones en arriesgadas extrapolaciones que, aunque comprensibles, no están suficientemente avaladas por la experiencia. En suma, con ello se pretende reconstruir el saber y mostrar una nueva imagen de la realidad desde los nuevos conceptos y categorías que aporta el paradigma de la complejidad

This paper aims to explore the phenomena of “fake news” and to see what kind of threat that it poses – mainly focused on epistemic damage. It will also explore different measures that can be taken in order to lessen this effect. In order to discuss the term, one must begin exploring it as not being a new phenomenon but also see what effect the introduction of digital social media platforms has had on the spread and damage caused. The paper also discusses what can be regarded as a trusted source of knowledge by covering the assurance theory of testimony and how it fits in an online context. If one can trust information based on a person stepping in as a guarantee for the knowledge – when can they be said to have done this?The paper will also cover the popularisation of Artificial Intelligence (AI)-generative tools that can help create falsified images, video and audio content that can be claimed to be evidence and how this has a negative effect as an epistemic threat. The conclusion of this paper is that a more level-headed approach, applying some form of common sense, to sharing and evaluating information being news is the best approach to counter the epistemic harm that otherwise can be caused by fake news. This could be done by starting to value ones’ view of themselves as part of the chain of testimony and to cultivate the trust that others put in them.

In the first part of my paper, we will journey through the general structure of the first volume of Ideas, from which we will be able to deduce the position of Volume II. After carrying out a general analysis of the noesis/noema correlation structure in Section III and having provided, in Section IV, the basics of a phenomenology of reason, the second volume of Ideas should study the general fields in which the objects of transcendental experience appear: the world, the animal being, and the spiritual or cultural being. The third, unwritten volume should have been devoted to the study of the superior products of culture, and science. Thus, the second part of this paper will show the place of Ideas’ second volume. The third part, the decisive one, will inquire into the position of the world and the place of the body and culture. Specifically, it will ask whether the experience of the body is understood to be an objective genitive or whether it is also understood, necessarily, as a subjective genitive. The same question will be asked about culture. An understanding of one as objective or subjective genitive radically alters the meaning of the pure ego.

Mi ponencia trata de contribuir a una fenomenología de la percepción, desde la discusión de las posturas sobre la percepción que aparecen en la reciente obra de Lester Embree sobre el método fenomenológico. Desde el convencimiento y asentimiento a la llamada de Lester Embree, de que debemos volver a las cosas mismas, por tanto, dejamos de la erudición para alumbrar fenomenología de las cosas, no podemos tampoco desentendemos de lo que dicen nuestros maestros, y pretendo, con ellos, ir a las cosas, para ver en qué medida la percepción como acceso al mundo es un “acto” en el que intervienen la experiencia directa sensible animal y la aportación lingüística que clasifica el mundo, sin por ello convertir la percepción en lenguaje. En el primer punto plantearé la importancia que el tema tiene en la fenomenología sobre todo por el planteamiento husserliana en las Ideas I. En el segundo veremos la postura de Lester Embree, para, en el tercero, exponer lo que yo creo que está implícito en la propuesta de Husserl, que explicita la percepción como el acceso ponente a la realidad, por tanto radicalmente vinculada a la creencia, de manera que, fenomenológicamente, percepción, creencia y realidad están vinculadas, siendo está vinculación el marco en el que sitúa el comienzo de la legitimidad racional.

The author deals with philosophical ethos in its practical function. After the First World War Husserl not only considers the structure but also the function of phenomenology. A meditation on this function, with regard to the history of philosophy, is his primal task in the Freiburg years. Thus the possibility of developing a rigorous phenomenology of practical reason becomes the basis of phenomenology. The importance of Husserl’s characterization of life in terms of striving is stressed as a key motive in the turn from static to genetic phenomenology. It is argued that instinctive life is inserted in a cultural development that shapes a theoretical side providing content to our primal tendencies as well as the identity of individuals. A decisive point in genetic phenomenology is the passage from instinctive animality to human life. This development rests on a pretheoretic affectivity that colors life as a sort of subconsciousness underlying all our activities. It is the originary stratum through which we approach the world. The article goes on to high-light the importance of Husserl’s concept of culture and specifically of his practical concept of culture which is made up of life-regulations and without which an ideal and a technical culture are devoid of a ground. Finally, the author considers life-regulations as a key problem to be dealt with by phenomenology first in the emotional and then in the practical level.