Carlos López

Entre la hybris y la República celebra los más de veinticinco años de publicación continua del filósofo colombiano Santiago Castro-Gómez. En lugar de resaltar al "gran autor", doce de sus compañeros de viaje destacan en este libro los procesos intelectuales creativos que sus textos han suscitado en diversos campos del saber académico contemporáneo. Esta mirada panorámica cubre desde sus investigaciones sobre la filosofía latinoamericana y los estudios culturales hasta sus preguntas actuales por el republicanismo transmoderno -sobre el cual Castro-Gómez hace algunas reflexiones al final de este libro-, pasando por sus investigaciones históricas sobre la lustración neogranadina y la configuración del capitalismo en Bogotá y Medellín. Esta serie de textos también muestra apropiaciones creativas de sus reflexiones y apuestas metodológicas, así como puntos de tensión a lo largo de su obra, que, en definitiva, son una invitación a la labor político-académica de seguir moviendo el pensamiento.

El artículo tiene como objetivo estudiar el crecimiento urbano de la Zona Metropolitana de Guadalajara (ZMG): la mancha urbana y los ciclos hidrológicos, con una alusión a la belleza. En los últimos 50 años, ni los tres órdenes de gobierno, ni el sector privado, ni las comunidades que viven la metrópoli, ni las organizaciones no gubernamentales han incluido el concepto de belleza en las políticas públicas de la ZMG. Pero hubo un tiempo en que sí, a principios del siglo XX, la finalidad era embellecer el centro de la ciudad de Guadalajara con base en los ciclos hidrológicos: el río de San Juan de Dios quedó entubado, pero el paseo de la Alameda (actual parque Morelos) hasta la laguna del Agua Azul por la avenida Porfirio Díaz (la calzada Independencia) era lo bello de la capital de Jalisco. Posteriormente, hubo una insinuación al medio ambiente de la metrópoli, este vocablo por su naturaleza era bello, según la perspectiva. Una bella ciudad requiere una política pública. También el espacio vital necesita una política pública; existe una relación de población y recursos desde el punto vista global, tanto en las ciudades como en las zonas metropolitanas. Las cifras de población tienen implicaciones políticas, pero también el medio ambiente; la población y los recursos no son neutrales, es decir, la belleza no es neutral.

El tema de los sueños en la obra de Foucault tiene un lugar marginal, aunque muestra una intermitente persistencia a lo largo del tiempo, ya que es posible encontrarlo primero en su escrito temprano sobre Binswanger; luego, en sus reflexiones en torno a la historia de la locura; y, finalmente, en sus abordajes sobre las “técnicas de sí” en la Antigüedad. En el presente artículo se propone un recorrido por estos tres momentos en los que Foucault se ocupa de los sueños, con el objetivo de detectar las diferentes modulaciones de esta vía de acceso a la existencia, a la historia y a las “técnicas de sí”, alternativa al modelo “psicologizante”.

Molecular dynamics simulations have been performed to investigate the role of Mg2+ in the full-length hammerhead ribozyme cleavage reaction. In particular, the aim of this work is to characterize the binding mode and conformational events that give rise to catalytically active conformations and stabilization of the transition state. Toward this end, a series of eight 12 ns molecular dynamics simulations have been performed with different divalent metal binding occupations for the reactant, early and late transition state using recently developed force field parameters for metal ions and reactive intermediates in RNA catalysis. In addition, hybrid QM/MM calculations of the early and late transition state were performed to study the proton-transfer step in general acid catalysis that is facilitated by the catalytic Mg2+ ion. The simulations suggest that Mg2+ is profoundly involved in the hammerhead ribozyme mechanism both at structural and catalytic levels. Binding of Mg2+ in the active site plays a key structural role in the stabilization of stem I and II and to facilitate formation of near attack conformations and interactions between the nucleophile and G12, the implicated general base catalyst. In the transition state, Mg2+ binds in a bridging position where it stabilizes the accumulated charge of the leaving group while interacting with the 2′OH of G8, the implicated general acid catalyst. The QM/MM simulations provide support that, in the late transition state, the 2′OH of G8 can transfer a proton to the leaving group while directly coordinating the bridging Mg2+ ion. The present study provides evidence for the role of Mg2+ in hammerhead ribozyme catalysis. The proposed simulation model reconciles the interpretation of available experimental structural and biochemical data, and provides a starting point for more detailed investigation of the chemical reaction path with combined QM/MM methods. © 2008 American Chemical Society.

Results of a series of 12 ns molecular dynamics simulations of the reactant state and early and late transition state mimics are presented based on a recently reported crystal structure of a full-length hammerhead RNA. The simulation results support a catalytically active conformation with a Mg2+ ion bridging the A9 and scissile phosphates. In the reactant state, the Mg2+ spends significant time closely associated with the 2′OH of G8 but remains fairly distant from the leaving group Q5′ position. In the early TS mimic simulation, where the nucteophilic O2′ and leaving group O5′ are equidistant from the phosphorus, the Mg2+ ion remains tightly coordinated to the 2′OH of G8 but is positioned closer to the O5′ leaving group, stabilizing the accumulating charge. In the late TS mimic simulation, the coordination around the bridging Mg 2+ ion undergoes a transition whereby the coordination with the 2′OH of G8 is replaced by the leaving group O5′ that has developed significant charge. At the same time, the 2′OH of G8 forms a hydrogen bond with the leaving group O5′ and is positioned to act as a general acid catalyst. This work represents the first reported simulations of the full-length hammerhead structure and TS mimics and provides direct evidence for the possible role of a bridging Mg2+ ion in catalysis that is consistent with both crystallographic and biochemical data. © 2007 American Chemical Society.

Background: Biochemical characterization of voltage-dependent anion channel 2 is limited due to an inability to obtain functional protein. Results: The crystal structure ofVDAC2suggests a dimer interface that is confirmed by double electron-electron resonance and cross-linking. Conclusion: zfVDAC2 has a fractional dimeric population. Significance: VDAC isoforms are structurally similar, but this study has identified a number of hot spots that require further exploration. © 2014 by The American Society for Biochemistry and Molecular Biology, Inc.

There is common understanding among the member states of the UN on Human and Children’s Rights and that everyone has a right to life, liberty, and security of person. Children are entitled to special care. Social changes caused by migration or armed conflicts affect families and may have negative consequences on children’s welfare. Violent family structures are often transported into the schools. Evidence on school mediation and conflict resolution programs between peers seems to be a good method to teach children how to resolve conflicts peacefully. This paper also researches how such programs can contribute to a more conflict-free society.

Se suele afirmar, y con razón, que la representación de la historia en el pensamiento de Walter Benjamin es esencialmente antiteleológica. Pese a esto, en sus escritos se encuentran dos importantes menciones del término “teleología” que permiten pensar en un uso excepcional de este concepto: la “teleología sin fin final” y el “momento teleológico del despertar”. En el presente artículo examinaremos de qué modo estas pistas casi recónditas sobre la teleología repercuten de lleno en la concepción de la historia de Benjamin, rebatiendo aquella interpretación de su pensamiento, según la cual, la teleología habría sido completamente rechazada de su filosofía.

This paper argues that our modern concept of biological heredity was first clearly introduced in a theoretical and practical setting by the generation of French physicians that were active between 1810 and 1830. It describes how from a traditional focus on hereditary transmission of disease, influential French medical men like Esquirol, Fodéré, Piorry, Lévy, moved towards considering heredity a central concept for the conception of the human bodily frame, and its set of physical and moral dispositions. The notion of heredity as a natural force, with a wide ranging capabilities of transmitting differentially both fundamental and accidental characters was generalized by that generation of physicians with the help of contemporary naturalists and physiologists. By 1830 the term hérédité was widespread, and it shared the explanatory and semantic qualities of traditional medical concepts like constitution and temperament. An analysis is given of the main developments that led to the conception of biological (including human) bodies as consisting of a layered, hierarchical organization of characters, differentially affected by the laws of conservation (Heredity) and change (Inneity, Variation). The mid-century work of the French physician Prosper Lucas, Traité Philosophique et Physiologique de L'Hérédité Naturelle, is shown to be the culmination of the efforts of several generations of French physicians towards having a feasible, complexly structured notion of how heredity works.

La novedad de las prácticas filosóficas asociadas a la fundación del Instituto de Filosofía de la Universidad Nacional y a la revista Ideas y valores, proyecto intelectual conocido a posteriori como la “normalización” de la filosofía, no depende de una inusitada inserción de la actividad filosófica en la cultura nacional. Más bien, lo nuevo en los trabajos filosóficos de los primeros normalizadores fue concebir la actividad filosófica universitaria, por un lado, como un producto cultural y, por otro, como una práctica profesional urgida de un desarrollo técnico conforme a estándares internacionales. En este artículo se muestra que, en el proceso de asimilación de esta novedad, la actividad filosófica se fue distanciando de su dimensión cultural.

This paper’s main contention is that some basically methodological developments in science which are apparently distant and unrelated can be seen as part of a sequential story. Focusing on general inferential and epistemological matters, the paper links occurrences separated by both in time and space, by formal and representational issues rather than social or disciplinary links. It focuses on a few limited aspects of several cognitive practices in medical and biological contexts separated by geography, disciplines and decades, but connected by long term transdisciplinary representational and inferential structures and constraints. The paper intends to show a given set of knowledge claims based on organizing statistically empirical data can be seen to have been underpinned by a previous, more familiar, and probably more natural, narrative handling of similar evidence. To achieve that this paper moves from medicine in France in the late eighteenth and early nineteenth century to the second half of the nineteenth century in England among gentleman naturalists, following its subject: the shift from narrative depiction of hereditary transmission of physical peculiarities to posterior statistical articulations of the same phenomena. Some early defenders of heredity as an important causal presence in the understanding of life adopted singular narratives, in the form of case stories from medical and natural history traditions, to flesh out a special kind of causality peculiar to heredity. This work tries to reconstruct historically the rationale that drove the use of such narratives. It then shows that when this rationale was methodologically challenged, its basic narrative and probabilistic underpinings were transferred to the statistical quantificational tools that took their place.

Background Moral distress appears when a healthcare professional is not able to carry out actions in accordance with their professional ethical standards. The Moral Distress Scale-Revised is the most widely used to assess levels of moral distress, but it is not validated in Spanish. The aim of the study is to validate the Spanish version of the Moral Distress Scale – utilised within a sample of Spanish healthcare professionals treating COVID–19 patients. Methods The original (english) and the portuguese and french versions of the scale were translated into spanish by native or bilingual researchers and reviewed by an academic expert in ethics and moral philosophy as well as by a clinical expert. Research design: Descriptive cross-sectional study carried out using a self-reporting online survey. The data was collected between June- November 2020. A total of 661 professionals responded to the survey (N = 2873). Participants: healthcare professionals with more than two weeks of experience treating COVID–19 patients at the end of their life and working in the public sector of the Balearic Islands Health Service (Spain). Analyses included descriptive statistics, competitive confirmatory factor analysis, evidence on criterion-related validity and estimates of reliability. The study was approved by the Research Ethics Committee at the University of Balearic Islands. Results An unidimensional model in which a general factor of moral distress explained by 11 items of the Spanish version of the MDS–R scale was an adequate representation of the data: χ 2 (44) = 113.492 (p 0.001); Comparative Fit Index = 0.965; Root Mean Square Error of Approximation = 0.079[0.062,0.097]; and Standarized Root Mean-Square = 0.037. Evidence of reliability was excellent: Cronbach’s alpha = 0.886 and McDonald’s omega = 0.910. Moral distress was related to discipline, with nurses having statistically significant higher levels than physicians. Additionally, moral distress successfully predicted professional quality of life, with higher levels of moral distress being related to poorer quality of life. Conclusions The Spanish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by health professionals. This tool will be highly useful for managers and applicable to a variety of healthcare professionals and settings.

Este artículo se inscribe en el marco teórico de la teoría fílmica feminista y analiza la forma en que el cine, como aparato ideológico, articula mensajes de violencia que contribuyen a la dominación masculina. En primer lugar, se introducen los distintos objetivos y corrientes metodológicas que han configurado la teoría fílmica feminista desde su nacimiento en la década de 1970. En segundo lugar, se realiza una breve aproximación a las características de la violencia simbólica, según la definición del sociólogo francés Pierre Bourdieu, para identificar sus nexos con la teoría fílmica feminista. Así, se explora la presencia de la violencia simbólica en los textos audiovisuales como herramienta ideológica para sostener los mandatos de género y su posible aplicación como categoría de análisis. Por último, se justifica la necesidad de incorporar una educación audiovisual feminista en los programas didácticos. A modo de conclusión, se exponen una serie de características del rol femenino en la estructura social dominante y también se incluyen algunas indicaciones para combatir la violencia simbólica.

Resumen En esta conversación, María del Rosario Acosta y Jean-Luc Nancy reflexionan sobre los distintos registros de la palabra "murmullo" y la relación que puede establecerse entre cada uno de ellos y la pregunta por la crítica política y de lo político en el pensamiento de Nancy. El aspecto sonoro del murmullo permite acercarse, por un lado, a una reflexión sobre la circulación del sentido en términos de resonancia. Conduce también a la pregunta por la singularidad de la experiencia de la escucha en la constitución de ser-en-común, y por el papel del testimonio -y la desaparición de espacios para su escucha- en medio de las múltiples violencias que afectan nuestro presente histórico. Nancy revisa algunas de sus posturas anteriores frente a estas preguntas, profundiza en otras, y trae a colación temas nuevos que no se encuentran desarrollados en otros de sus escritos. Como texto inédito, esta conversación es un homenaje a su voz en el contexto de su muerte reciente. Nos recuerda que el murmullo de su pensamiento seguirá circulando entre nosotres.In this conversation, María del Rosario Acosta and Jean-Luc Nancy reflect on the different registers of the word "murmur" and the relationship that can be established between each of them and the question of the political and political criticism in the thought of Nancy. The sound aspect of the murmur allows us to approach, on the one hand, a reflection on the circulation of meaning in terms of resonance. It also leads to the question of the uniqueness of the experience of listening in the constitution of being-in-common, and of the role of testimony -and the disappearance of spaces for listening to it- during the multiple violence that affects our historical present. Nancy reviews some of his previous positions on these questions, delves into others, and brings up new themes that are not developed in other of his writings. As a previously unpublished text, this conversation is a tribute to his voice in the context of his recent death. He reminds us that the murmur of his thoughts will continue to circulate.

Miraism for the Absolute Renovation is a political philosophy based on Christian values, which started in Colombia in the year 2000 hand in hand with a political movement called MIRA. Outside the very traditional Latin American scheme ‘left-center-right’, this system of ideas has promoted the idea of solidary and purposeful independence, which materializes in the absence of electoral alliances, the decision-making inside a structure of deliberative democracy, and the defense of projects in favor to women, childhood, ethnicity and vulnerable communities. In this paper, we explain Miraism’s axiological origin, the way this philosophy started in the Colombian context, and some relevant characteristics of its performance.

RESUMEN Partiendo de la discusión del concepto de carne, en este trabajo analizo la común estructura ontológica/biopolítica que comparten los animales humanos y no humanos. Para ello me sirvo de los feminismos materiales y utilizo los hallazgos teóricos del feminismo animalista. También examino la noción de "encierro" en tanto concepto biopolítico que produce un nuevo tipo de ser vivo. Todo ello para, en último lugar, articular un sentido positivo del concepto de encarnación que permita construir comunidad animal. ABSTRACT In this article, I analyze the common ontological/biopolitical structure shared by human and non-human animals, starting out from the discussion of the concept of flesh. To that effect, I resort to material feminisms and to the theoretical findings of animal rights feminism. I also examine the notion of "enclosure" as a biopolitical concept that produces a new kind of living being. All of this serves to formulate a positive sense of the concept of incarnation that allows for the construction of a animal community.

A primera vista, puede parecer que la obra de Baruch Spinoza tiene poco que ver con los planteos nietzscheanos: nos encontramos frente a un autor abocado centralmente a la Teología, cuya gran tesis ontológica postula una sola sustancia que consta de una infinidad de atributos, estableciéndose de ese modo una identidad entre Dios y Naturaleza que lo ha situado en la tradición como un autor panteístay monádico. Sin embargo, es posible encontrar entre ellos muchísimas similitudes, tanto en su concepción metafísica como en los planteamientos éticos, que para Nietzsche se convierten en estéticos por la reconceptualización que del arte hace este pensador. Tal vez sea posible arriesgar incluso, sin miedo a ir demasiado lejos, que Spinoza constituye el antecedente más cercano al pensamiento nietzscheano.