Diego I. Rosales

The aim of this paper is to show that every form of knowledge, even scientific knowledge, is linked with the personal existence that effectuates it. We offer a map of the different schools of Interdisciplinarity attending to an anthropological criterion. To this end, a map of the various schools of interdisciplinarity is offered according to an anthropological criterion, where the persistence of a partial and reductive approach to human knowledge in various modalities is generally detected. The consequence of this way of understanding knowledge is firstly the fragmentation of reality, but also of social life and above all of human existence itself. Thus, the need for a theory of interdiscipline is discovered, that not only transcends the epistemological approach, but also that of action and its ontological dimension. We propose that this expansion is achieved through a radical interdiscipline anchored in personal existence.

El objetivo de este trabajo es ofrecer bases fenomenológicas para comprender el papel que juega el agua en la constitución del sentido personal, estético y cultural de las ciudades. Para ello ofreceré, en primer lugar, una mínima fenomenología del agua como fenómeno antropológicamente determinado, en la que intentaré describir los distintos estratos de sentido bajo los que el agua puede comparecer y constituirse como elemento cultural y estético ante una subjetividad individual o comunitaria. En segundo lugar, distinguiré dos formas bajo las cuales el agua puede comparecer en un contexto urbano y que constituyen dos formas distintas de ciudad: la ciudad irrigada y la ciudad abastecida. Finalmente, contrastaré descriptivamente la irrigación en las ciudades de París, La Habana y la Ciudad de México para ejemplificar las distinciones elaboradas en el trabajo.

This paper argues that the gesture of being silent —or “subjective silence”— can be described as a specific modulation of attention, in which consciousness gains awareness of a specific realm of experience where the body appears as a transcendental dimension of the self. Taking Dauenhauer’s typology as a point of departure, I will describe what I understand with the expressions “subjective silence” –and “the gesture of being silent”– and try to show its specific relation to “attention,” according to Husserl’s description of it. Second, that the noematic field of this “subjective silence” is the realm of the pre-predicative, since it allows consciousness to maintain a certain intentional tension that does not focus on any categorial object. Finally, I will try to show that in this realm of the pre-predicative, the body appears as an immanent dimension of consciousness and, therefore, not as a mere object but as a transcendental instance of the self.