Jorge Torres

This article examines the reception of φρόνησις and σοφία in the philosophies of Martin Heidegger and Hans- Georg Gadamer in order to rethink hermeneutic ontology beyond the technical-positivist paradigm. I argue that the articulation of practical and theoretical rationality presupposes an originary unity of thinking that remains insufficiently articulated: namely, the mediation of νόησις as the ontological structure of understanding. Whereas Heidegger interprets φρόνησις as a modality of facticity and Gadamer appropriates it as the matrix of a historically situated rationality, both leave implicit the noetic root that unifies φρόνησις and σοφία. The article shows that Neoplatonism systematically develops this unity by integrating life, λόγος, and contemplation within an ontological conception of intellect. From this perspective, νόησις emerges as a pre-predicative dimension grounding self-understanding, thus broadening the ontological horizon of contemporary hermeneutics.

The question of memory is one of the most important topics in contemporary hermeneutics. An example of this can be found in the work of Hans-Georg Gadamer, which serves as a space for reflection on the dialectic between memory and forgetting, its relationship with temporality, the historical-narrative quality of human identity, and the way in which reflecting on the hermeneutic value of memory leads us towards a symbolic characterisation of thinking. All of this provides us with an ontology that necessarily becomes intertwined with reflections on language and linguisticity. The interest of the present study is precisely to accompany these reflections, thus rescuing the importance of a hermeneutic memory capable of confronting the forgetfulness and futility so characteristic of postmodern societies.

The meaning of life has been an unavoidable question throughout human thought. The question of this meaning arises directly from the experience of our mortality, from our condition as vulnerable animals. What meaning are we capable of grasping while dwelling in the midst of this finitude? Are we capable, in some way, of finding a fold or gap through which the light of transcendence can reach us? How do we recognise ourselves through the narratives we construct from this tension between finitude and transcendence? Philosophy has not ignored these questions, and clear examples of this are the proposals of Paul Ricoeur and Hans-Georg Gadamer. As key contributors to this dialogue, their thoughts will allow us to understand and weave together perspectives on narrative identity, death and transcendence as guiding threads. These reflections find refuge in anthropology and philosophical hermeneutics. Philosophical anthropology, which is unique, allows us a variety of styles and interpretations. Illuminating hermeneutic brings us closer to a careful reinterpretation of these questions from a new perspective... [1] This issue stems from the international conference Paul Ricœur and Hans-Georg Gadamer: narrative identity, death, transcendence. The conference took place at the Complutense University of Madrid on May 7, 8, and 9, 2024. It was organized by Beatrice Sofia Vitale, María Begoña Collantes Sampedro, and Jorge Benito Torres.

The most challenging period for a company is the first three years following its inception, a period often referred to as the "valley of death." This article examines the factors contributing to the high mortality rate of small and medium-sized enterprises (SMEs) in the town of Melipilla, Chile, and presents potential strategies for reducing or preventing this mortality. The study employs an exploratory-descriptive approach, utilizing a qualitative methodology and a cross-sectional sample size collected through convenience sampling and semi-structured interviews. Upon analysis of the aforementioned data, it becomes evident that contemporary SMEs have more convenient access to capital, technology, information, and financing. These resources, which were once considered distinctive and crucial for competitive advantage, are no longer as pivotal in generating value. Conversely, the findings highlight the pivotal role of human resources and their strategic management in developing distinctive competencies, which are essential for SMEs to create value and ensure long-term sustainability.

This article develops a counterfactual thought experiment examining the possible consequences of adopting classical liberalism as the foundational system of human civilization from its earliest settlements. Through a systematic analysis of four hypothetical evolutionary phases, the internal contradictions and structural limitations that would emerge in such a scenario are explored. The study is based on liberal principles of non-interventionism (NAP), private property as a natural right, and free markets without state coercion. The research reveals that, paradoxically, a pure liberal system would require prior non-liberal conditions for its effective functioning, including a normative infrastructure, a shared moral consensus, and a legitimate judicial system. It is concluded that liberalism, far from being a self-sufficient and universally applicable system, constitutes a contingent historical construction whose viability depends on specific social, cultural, and political conditions. This analysis contributes to the contemporary debate on the philosophical foundations of liberalism and its limitations as a comprehensive political theory.

El presente artículo desarrolla un experimento mental contrafáctico que examina las posibles consecuencias de la adopción del liberalismo clásico como sistema fundacional de la civilización humana desde sus primeros asentamientos. A través de un análisis sistemático de cuatro fases evolutivas hipotéticas, se exploran las contradicciones internas y limitaciones estructurales que emergerían en dicho escenario. El estudio se fundamenta en los principios liberales del no-intervencionismo (NAP), la propiedad privada como derecho natural y los mercados libres sin coerción estatal. La investigación revela que, paradójicamente, un sistema liberal puro requeriría condiciones previas no-liberales para su funcionamiento efectivo, incluyendo una infraestructura normativa, un consenso moral compartido y un sistema judicial legítimo. Se concluye que el liberalismo, lejos de ser un sistema autosuficiente y universalmente aplicable, constituye una construcción histórica contingente cuya viabilidad depende de condiciones sociales, culturales y políticas específicas. Este análisis contribuye al debate contemporáneo sobre los fundamento.