Francisco Gonzalez

According to Heidegger’s own testimony, his 1940 essay, “Plato’s Doctrine of Truth,” is derived from a course he first delivered in 1931/32. Yet, while an interpretation of the Theaetetus is central to the argument in 1931/32, this dialogue is not so much as mentioned in the 1940 essay. The reason is that Heidegger’s own careful and insightful reading of the Theaetetus simply does not support his thesis regarding Plato’s “doctrine of truth.” But then the real interest of this reading is that it affords the opportunity for pursuing a genuine dialogue between Heidegger and Plato that was too abruptly discontinued.

According to Heidegger’s own testimony, his 1940 essay, “Plato’s Doctrine of Truth,” is derived from a course he first delivered in 1931/32. Yet, while an interpretation of the Theaetetus is central to the argument in 1931/32, this dialogue is not so much as mentioned in the 1940 essay. The reason is that Heidegger’s own careful and insightful reading of the Theaetetus simply does not support his thesis regarding Plato’s “doctrine of truth.” But then the real interest of this reading is that it affords the opportunity for pursuing a genuine dialogue between Heidegger and Plato that was too abruptly discontinued.

The present paper uses the theme of dialectic and dialogue to begin unraveling the similarities and differences between the hermeneutics of Paul Ricoeur and H.G. Gadamer. Ricoeur is shown to distance himself from Heidegger by insisting on a dimension of explanation and distanciation (which he sometimes identifies with Plato's `descending dialectic') that cannot be reduced to, or absorbed by, understanding and appropriation. This same move, however, leads him to reject Platonic dialogue, with the attendant prioritizing of oral conversation over the written text, as a model for hermeneutics. Ricoeur therefore sees in Gadamer's recourse to such a model a regression to the problematic position of Heidegger. Yet the conception of philosophy as dialectical and dialogical which Gadamer finds in Plato is capable of responding to Ricoeur's objections. Where the fundamental difference between the hermeneutics of Ricoeur and Gadamer emerges is in the question of whether experience is fundamentally dialectical and whether language is inherently dialogical.

A lo largo de la historia la ciudad ha constituido el espacio por excelencia de la democracia. Esta es la razón por la que reconstruyendo la cambiante funcionalidad de los espacios urbanos podemos rastrear la genealogía de la esfera pública. Este artículo aborda el estudio de las prácticas democráticas a través de los lugares de la ciudad en los que se han desarrollado, particularmente las plazas públicas. Las plazas se presentan desde esta perspectiva como un espacio agonístico añadido a las instituciones formales de representación política.

This study explores the relationship between criminal thinking and other variables related to criminal cognition. Prosocial behavior, emotional intelligence, and cultural dimensions were chosen to check their predictive capacity for criminal thinking. The research sample comprised 695 young university students and adults, chosen by a non-probabilistic sampling method. The instruments used were the Criminal Sentiments Scales (CSS-M), the Prosociality Scale, the Emotional Intelligence Scale (EQI-C), and the Scale of Cultural Dimensions in its Spanish adaptation. A MANOVA, correlations, and lineal regressions were conducted using SPSS 26 and a SEM was proposed with the results obtained. Criminal thinking’s scores showed differences depending on the age of the participants. The SEM indicated that uncertainty avoidance is a good predictor of criminal thinking. Also, prosocial behavior and emotional intelligence are good predictors of uncertainty avoidance. Although future studies are needed, these results could be used to help future research, rehabilitation, or prevention programs.

Desde el ámbito filosófico cada vez más autores muestran interés por abordar la reflexión filosófica de la ingeniería. Del lado de la ingeniería, existe una demanda definida por las sociedades profesionales y los organismos de acreditación de las titulaciones de ingeniería de inclusión de las ciencias sociales y humanidades en la formación de los ingenieros que, sin embargo, presenta deficiencias en su implantación. El objetivo del presente trabajo es justificar la inclusión de la reflexión filosófica en la formación de los titulados en ingeniería y, para mejorar la situación actual, presentar una propuesta de asignaturas que muestre cuál pueda ser su espacio. La propuesta consiste en la inclusión de una asignatura específica que relacione la ingeniería y la sociedad, donde la reflexión filosófica juega un papel significativo, como complemento a la inclusión de la reflexión filosófica sobre problemas concretos en asignaturas específicas de corte tecnológico.

Enseñar la pronunciación del inglés en un contexto de pandemia a nivel terciario se caracterizó por la ausencia de una interacción cara a cara; aunque esta interacción facilita los procesos de aprendizaje y uso oral en una lengua extranjera, las condiciones existentes en pandemia afectaron su enseñanza y disminuyeron la velocidad de internalización de esta lengua. Se hipotetiza que la aplicación de prácticas basales en la enseñanza de la pronunciación mejorará la competencia oral. Los resultados de esta investigación demuestran que un periodo de entrenamiento formal permanente, continuo y evaluable aplicando las prácticas basales permiten alcanzar la competencia esperada.

En este trabajo se describen los datos aportados por 40 profesores de Educación Secundaria sobre su conocimiento y docencia en temas de bioética. El libro de texto, el debate y los trabajos de investigación en grupos reducidos son las herramientas habituales. Se comentan sus necesidades de formación y la metodología más adecuada para la enseñanza. La salud humana, la biotecnología y nuevos temas, como el maltrato animal, son los más comentadas entre los estudiantes, sin apreciarse diferencias de género. La bioética puede plantearse como una transversal que fomente el trabajo interdisciplinar y la adquisición de las competencias.

BackgroundFor a long time, in sports, researchers have tried to understand an expert by comparing them with novices, raising the doubts if the visual search characteristics distinguish experts from novices. Therefore, the aim of the present study was to review and conduct a meta-analysis to evaluate the differences in visual search behavior between experts and novices in team sports athletes.MethodsThis systematic review with meta-analysis followed the PRISMA 2020 and Cochrane's guidelines. Healthy team athletes were included, which engaged in regular practice, from any sex or competitive level, specifically classified a priori as expert or novice in the original research. We considered only research published in peer-reviewed journals, with no limitations regarding date or language. It was considered healthy team sport athletes engaged in regular practice. The scenarios could be in situ or film-based. The databases of EBSCO, PubMed, Scopus, SPORTDiscus, and Web of Science were used to perform the searches. The risk of bias was calculated through the RoBANS tool.ResultsFrom a total of 6,257 records, of which 985 were duplicates, titles and abstracts of 5,272 were screened, and 45 required full-text analysis. Of those, 23 were excluded due to not fulfilling the eligibility criteria regarding participants. In the end, 22 studies were selected, however, as two studies were part of the same trial and were analyzed conjointly.DiscussionExperts showed to be older and with more years of practice. The ability to distinguish experts from novices was not so clear regarding the variables analyzed. This could be due to the strategies chosen in each study, which were specific to each scenario, and when grouping all together, it was lost information within non-representative averages. The distinction between experts and novices was not clear, showing a lot of heterogeneity in the included studies. The expert classification itself may have been the conditioning aspect for these results, retaining the doubt and the need for more studies in the field.Systematic review registrationThe protocol was pre-registered in OSF.

This study explores the relationship between criminal thinking and other variables related to criminal cognition. Prosocial behavior, emotional intelligence, and cultural dimensions were chosen to check their predictive capacity for criminal thinking. The research sample comprised 695 young university students and adults, chosen by a non-probabilistic sampling method. The instruments used were the Criminal Sentiments Scales (CSS-M), the Prosociality Scale, the Emotional Intelligence Scale (EQI-C), and the Scale of Cultural Dimensions in its Spanish adaptation. A MANOVA, correlations, and lineal regressions were conducted using SPSS 26 and a SEM was proposed with the results obtained. Criminal thinking’s scores showed differences depending on the age of the participants. The SEM indicated that uncertainty avoidance is a good predictor of criminal thinking. Also, prosocial behavior and emotional intelligence are good predictors of uncertainty avoidance. Although future studies are needed, these results could be used to help future research, rehabilitation, or prevention programs.

This paper defends a ‘perspectivist’ reading of Plato’s dialogues. According to this reading, each dialogue presents a particular and limited perspective on the truth, conditioned by the specific context, aim and characters, where this perspective, not claiming to represent the whole truth on a topic, is not incompatible with the possibly very different perspectives found in other dialogues nor, on the other hand, can be subordinated or assimilated to one of these other perspectives. This model is contrasted to the other models that have been proposed, i.e., Unitarianism, Developmentalism, and ‘Prolepticism’, and is shown to address and overcome the limitations of each. One major advantage of ‘perspectivism’ against the other interpretative models is that, unlike them, it can do full justice to the literary and dramatic character of the dialogues without falling into the opposite extreme of turning them into literary games with no positive philosophical content. To say that Plato’s dialogues are ‘perspectivist’ is not to say that they contain no ‘doctrines’ on the soul, for example, but, on the contrary, to stress the plurality of doctrines, with the observation that each is true within the limits of the argumentative function it is introduced to serve and of the specific dialogical context.

The present paper has a negative aim and a positive aim, both limited in the present context to a sketch or outline. The negative aim, today less controversial, is to show that Aristotle’s theory of final causality has little or nothing to do with the teleology rejected by modern science and that, therefore, far from having been rendered obsolete, it has yet to be fully understood. This aim will be met through the identification and brief discussion of some key points on which Aristotle’s theory differs from teleology as still commonly understood. The positive aim is more controversial as it proposes that we take an ontology of life as the proper context for understanding the significance and nature of final causation in Aristotle. The argument for final causation, in other words, is that, without it, we would lose the phenomenon of life and, indeed, of nature altogether, reducing nature to the inanimate and mechanical.

Koselleck en su escrito Futuro Pasado, considera que la historia conceptual permite la comprensión del pensamiento socio-político ya que los conceptos son las herramientas con las que los actores de un momento histórico articularon sus estructuras socio-políticas, y proyectaron diversas expectativas sobre su futuro. Por otra parte, la implementación de la historia conceptual en el estudio del pensamiento socio-político latinoamericano, ofrece a la historia social y a la filosofía política una nueva mirada sobre la consolidación, el cambio o desaparición de las sociedades, sus instituciones y sus conceptos políticos fundamentales. Ahora bien, en este escrito presento una aproximación sobre la libertad y su importancia como concepto fundamental del pensamiento socio-político, en el periodo de la Regeneración, en tres momentos. Primero, describo los lineamientos generales de la historia conceptual. Segundo, expongo la influencia de la historia conceptual en el estudio del pensamiento socio-político latinoamericano. Finalmente, establezco las posibilidades del análisis del concepto libertad durante el periodo de la Regeneración.

En el presente escrito plantearé cómo la posibilidad de un escenario de posconflicto en Colombia se puede construir a través de una redefinición de lo político desde un planteamiento de lo común como un modo de política inclusiva que permita construir la relación nosotros/ellos en torno a intereses o valores de los individuos que conforman un grupo con afinidades, intereses disímiles y pasiones antagónicas que pueden ser resueltas en un campo agonístico. Dicho planteamiento lo abordaré en cuatro momentos. El primero, expone el concepto de comunidad de Schmitt. El segundo, deconstruye el concepto schmittiano de lo político. El tercer momento presenta la concepción de lo común como el resultado de las relaciones de multiversos políticos. Finalmente, se reflexiona sobre la construcción de un escenario de posconflicto en Colombia, concebido como la relación de multiversos políticos. Palabras clave: político, conficto, agonístico, multicultural, común.

La evidencia de un desenlace para el discipulado de Pedro en Jn 21, coherente con el cuerpo del relato, denota la unidad tanto literaria como teoló-gica del cuarto evangelio : la promesa de un futuro seguimiento que había quedado pendiente en Jn 13,36 llega a su cumplimiento en Jn 21,19; pero también, el enigmático sobrenombre que impone Jesús a Simón, hijo de Juan, al inicio del relato solo halla dilucida-ción en Jn 21,15-17. Sin embargo, al mismo tiempo, dicha evidencia des-tacará una novedad importante res-pecto al desarrollo literario anterior: el discípulo amado comunica ahora su ciencia, su conocimiento intui-tivo del Señor a Simón Pedro. Tal modo de actuar carece de paralelo a lo largo del cuerpo del relato evangélico, indicando, desde el plano diacrónico, un nuevo esta-dio en el camino de reflexión teoló-gica de la comunidad joánica

Después de haber tratado el tema del desenlace del discipulado de Simón Pedro a la luz de Jn 21,15-19 en anterior artículo, quedaba pendiente realizar lo propio con respecto al personaje del discípulo amado. La primera sección del epílogo del evangelio, asocia, en efecto, estas dos figuras que interactúan en sinergia para reconocer al Resucitado en su tercera manifestación. Y la finalidad de dicha manifestación consiste en proveer a las necesidades de la comunidad de discípulos en medio de los desafíos inéditos del tiempo post-pascual. El presente artículo desarrolla la especificidad del seguimiento del discípulo amado que, junto con el de Pedro, constituirá parte fundamental de esa provisión necesaria para la vida y misión de la naciente Iglesia

The question addressed here is how Aristotle can characterize the ‘unmoved mover’ that is the ‘first ousia’ and first principle of his metaphysics not only as being alive, but as a model for the best kind of human life. The first step towards understanding this characterization is the distinction between ‘motion’ and ‘activity’ that Aristotle develops in 6th chapter of Metaphysics. Only on the basis of this distinction can we understand how the unmoved mover can be active without being in motion. The second is the argument in De Anima that the soul as principle of life is not any kind of motion, being unmoved even by itself. The soul indeed ‘moves’ in the sense of causing motion, but while remaining itself unmoved. On this basis we see that the meaning of ‘life’ in us is not fundamentally different from its meaning in the divine, and that therefore we can indeed find in the ultimate object of metaphysics a model for how we ourselves are to live.