Juan García

Zubiri argues that the problem of God, which every human confronts due to the power thatrealitiy exercises over him, has various solutions. But fundamentally there are just two:theism, which implies faith; and non-theistic attitudes, which are choices realized atdifferent levels of the intellective and/or volitional processes with respect to the enigma ofthe power of the real. Zubiri also establishes a distinction between atheism, or the theismof the “useless” pagan gods, common in classical antiquity, and all other non-theisticchoices: agnosticism, indiferentism, and “atheistic life”—which are different responses tothe problem of grounding. These latter, while mistaken in their philosophical systems, arelegitimate because they are grounded on a fact of experience to which every human issubjected: he does not know if the power of the real will compel him to arrive at anabsolutely absolute reality.Zubiri sostiene que el problema de Dios, que se le plantea a todo hombre desde elapoderamiento que la realidad ejerce sobre él, tiene diversas soluciones. Fundamentalmente dos: el teísmo—que implica la fe—y las posturas no teístas, opciones realizadas en distintos niveles del proceso intelectivo y/o volitivo ante el enigma del poder de lo real. Establece, además, una distinción entre el ateísmo, o teísmo de los dioses ociosos, vigente ya enla Antigüedad clásica, y las otras opciones no teístas: agnosticismo, indiferentismo, y “vidaatea”, respuestas diversas ante el problema de la fundamentalidad. Éstas, aunque resultenerróneas en su sistema filosófico, son legítimas porque se fundamentan en un hecho deexperiencia al que el hombre se ve sometido: no sabe si el poder de lo real lo fuerza, o no, allegar a una realidad absolutamente absoluta

El presente ensayo tiene como objetivo proponer una aproximación epistemológica que muestre cómo los objetos de estudio de las psicologías se construyen. Es decir, las propuestas teórico-metodológicas y de intervención son elaboradas a partir del mundo psicológico que cada grupo de investigación observa. Este mundo se vincula con expectativas y demandas de un individuo y una comunidad psicológica que adquieren sentido según el pensamiento de la época en que viven; esto sugiere un proceso de formación tácito, cada comunidad psicológica enseña y aprende a mirar mediante una práctica social. En este sentido, creemos importante develar el mundo psicológico de cada corriente para tener una comprensión adecuada de sus límites y alcances sin descalificarla.This essay proposes an epistemological approach to psychology which shows how the objects of study of psychology are constructed, the intervention, as well as the theoretical and methodological proposals are drawn from the psychological world that each research group observes. This world is linked to expectations and demands of an individual and a psychological community that make sense according to the ideas of the time in which they live, this suggests a tacit process of formation; each psychological community teaches and learns to look through a specific social practice. In this sense, we believe that is important to uncover the psychological world of each current to have a proper understanding of its limits and scope without underscoring it

This paper discusses and analyses the critical and intellectual nature of the work of Rafael Gutiérrez Girardot. It reproduces the process of construction and exercise of his critical activity , based on different sources some of them not yet very studied. The paper takes into account his relationships with other intellectuals and the influence of its different contexts. Thus, in order to get a comprehensive framework, it studies his participation in Cuadernos Hispanoamericanos, his correspondence with Alfonso Reyes and Nils Hedberg, his diplomatic activity, his work as editor and translator and finally his teaching experience. The critical work of Gutiérrez Girardot is far from being completely interpreted and this makes necessary an exhaustive work of reconstruction and analysis

In Zubiri's few references to "kairos," he emphasizes the ordinary meaning of the termby relating it to the characteristic emplacement of human life. Yet another implicit meaning is detectable. The hold reality exercises on man bestows a special seriousness upon hisactions. But, faced with the compulsion of having to realize himself, he can rely upon thevoice of conscience. This voice is constituted in the possibility of gaining access to a firststage of the "kairos," such as the opportune coincidence between what one does and whatone thinks one should do. This is perhaps the only "real" happiness to which one can aspire beyond inevitable mistakes.Aunque Zubiri se refiere pocas veces al “kairós”, y cuando lo hace releva el sentido corriente del término relacionándolo con el emplazamiento característico de la vida humana,puede detectarse otro sentido implícito. El apoderamiento que la realidad ejerce sobre elhombre otorga una peculiar gravedad a sus acciones; pero, ante la impelencia de tener querealizarse, éste puede contar con un indicio para el acierto: escuchar la voz de la conciencia. Esa voz se constituye así en la posibilidad de acceder a un primer estadio del “kairós”como la oportuna coincidencia entre lo que se hace y lo que se piensa que se debe hacer—siendo ésta, quizá, la única felicidad “real” a la que se pueda aspirar más allá de los inevitables desaciertos