Miguel Garcia

This paper seeks to comprehend the narratives that allow a persuasive use of shitposting and that indirectly cause ethical and political problems through ideological radicalization. We differentiate shitposting from memes, pointing out its ideological character as opposed to the ludic character that memes can have. Subsequently, we show examples of shitposting that encourage violence by some individuals, among which the Christchurch massacre stands out. Likewise, the emotional nature of shitposting is clarified and some philosophical incidences are pointed out, such as the creation of an otherness based on the dissemination of racist and xenophobic ideologies and the difficulty of establishing criteria to verify what is true.

On 26 June 2000, during the presentation of the Human Genome Project's first draft, Bill Clinton, then President of the United States, claimed that "today we are learning the language in which God created life".1 Behind his remarks lay a story of more than half a century involving the understanding of DNA as information. This paper analyses that story, discussing the origins of the informational view of our genes during the early 1950s, how such a view affected the research on the genetic code (1950s and '60s) and the transformation of the information idea in the context of DNA sequencing and bioinformatics ('80s and '90s). I suggest that the concept of DNA as information reached a climax with the proposal of the Human Genome Project (HGP), but is currently facing a crisis coinciding with the questioning of the information society. Finally, I discuss the emergence of systems biology as an alternative paradigm.

Este artículo expone el resultado de la puesta en práctica de una metodología docente novedosa a través de la que se busca superar las dificultades que el proceso de enseñanza/aprendizaje encuentra en las asignaturas jurídicas que forman parte de los grados universitarios no jurídicos. Comienza destacando el papel que tienen las tecnologías de la información y la comunicación en dicho proceso y, significativamente, el campus virtual. Seguidamente, desgrana cada uno de los elementos de la metodología docente aplicaba, entre los que encuentra la gamificación. Concluye con la determinación de las consecuencias de la experiencia desarrollada.

En este texto se plantea el comienzo de un tratado de filosofía primera que divide los problemas de ésta en asuntos de ontología, agatología y lógica. Se presentan luego las bases de la lógica como teoría del conocimiento y las bases de la ontología como teoría de las pluralidades. Se critican las posiciones aparentemente más plausibles, en dirección a mostrar cómo el peculiar fenomenismo defendido por Husserl en su madurez filosófica es la mejor de las soluciones globales para la problemática lógica.The text puts forward how to begin an exposition of prima philosophia dividing its problems in ontological, agathological and logical ones. The foundations of logics as the theory of knowledge and the foundations of ontology as the theory of pluralities are explored by the way of critizing apparently plausible solutions. The aim is to guess why the peculiar phenomenalism sustained by Husserl in his mature philosophy is the best approach to logical nuclear problems.

Historical legitimacy of hermeneutics has not exclusively depended on the encouragement made by philosophers. In accordance with its hope of universality, philosophical hermeneutics has spread its influence over other research fields, with which the dialogical principle that characterizes it has realized itself as praxis of comprehension. In a wide sense, with the development of hermeneutics, Human and Social Sciences have rethought their cognitive frameworks and their role in society. An example of this expansion can be found in the sociology developed by Zygmunt Bauman. The purpose of this paper is to present the fundamental features of the sociological realization of hermeneutics in the work of this contemporary society’s analyst. We will mainly focus on the following: sociology as critical mediation of the present, which means to understand, in moral and political perspectives, the operation of the consumer society, as well as the human consequences of the consumption-based way of life. In short, this means to understand the challenges that human condition faces nowadays.