Pedro González

Teles, philosophe grec de tendance cynique qui vecut au IIIe siecle av. J.-C., nous est connu par huit longs fragments de ses diatribes morales conserves dans l'Anthologie de Stobee. Avec Teles, le lecteur rencontre le Grec moyen du IIIe siecle qui, loin des cercles philosophiques et des discussions d'ecole, essaie de reflechir sur les problemes moraux que lui pose la vie quotidienne. Cette predication morale s'alimente de la sagesse des philosophes plus anciens, notamment les Cyniques Diogene, Crates, Metrocles, Bion, ainsi que le Megarique Stilpon, tout comme elle sait mettre a profit, en les refaconnant sans cesse, les lieux communs ou les citations de la tradition classique, mais elle n'en garde pas moins son originalite litteraire.Cette nouvelle traduction et le commentaire qui l'accompagne sont fondes sur le texte de l'edition de Hense, mais s'en distinguent par le souci de rehabiliter certains traits du langage familier et relache de Teles.

Se aborda el concepto de ética de la responsabilidad desde una doble perspectiva: desde la racionalidad de la praxis que despliega el sujeto visto como individuo, pero también desde la idea de la solidaridad necesaria para conformar una trama filosófica que aborde la ética empresarial en un sentido abarcador. Bajo el concepto de filosofía de la praxis, se interpreta el concepto de conciencia moral para luego abordar el concepto de responsabilidad social como praxis necesarias de la acción. Se concluye desde la ética de Schopenhauer que el individuo moral debe ser visto en su dimensión social para sortear las dificultades del egoísmo.

According to Ortega, human history comes about as the discovery of differentiated, self-aware life that encounters itself in a reservoir of possibilities. Properly speaking, history does not exist until man, who is a metaphysical/existential entity, becomes aware of responsibility in choice-making. For this reason, human history signifies more than just historical events. Instead, history is the outward manifestation of the trajectory of personal life, either as ensimismamiento or alteración. In Toward a Philosophy of History, Ortega explains history as a vital process that originates in the exuberance of free will. In Ortega’s thought, history is the domain of metaphysical/existential beings, and not the culmination of a “blind” process. Ortega’s philosophy of history locates history-making in the choices of individuals through vital reason. This is what he ultimately means by historical reason.ion, he suggests, revolts against life.

Meditations on Hunting is a book that expands José Ortega y Gasset’s philosophy of man as an extra-natural being. Man is extra-natural because, while man has a relationship with his physical circumstance, this is not the only factor that defines man. In Meditations on Hunting Ortega reminds us that a life worth living is a life that is alert to itself. Existential authenticity, then, requires that man sustain a sense of awe and wonder about his own existence and the world that surrounds us. The life-long strain that existential authenticity demands of man, I refer to as existential alertness. This intensity of vital reflection is fueled by a form of reflective perspicuity that never allows human existence to become too comfortable; to the point of acting as a detriment to self-reflection. I believe that existential alertness is an existential category that Ortega’s work illuminates in a way that few thinkers have paid attention to.

Some Lessons in Metaphysics is José Ortega y Gasset’s testament to metaphysics in relation to existential longing. While Ortega writes about metaphysics in other of his works, it is in Some Lessons in Metaphysics that he defines metaphysics as springing from man’s immediate necessity to find coherence in individual human existence, which man experiences as a «shipwrecked» being in the cosmos. Metaphysical reflection aims to establish coherence and meaning in human life. As a result of existential inquietude, Ortega argues that metaphysics is the cornerstone of thoughtful philosophical reflection for people who «need it».

According to Ortega, human history comes about as the discovery of differentiated, self-aware life that encounters itself in a reservoir of possibilities. Properly speaking, history does not exist until man, who is a metaphysical/existential entity, becomes aware of responsibility in choice-making. For this reason, human history signifies more than just historical events. Instead, history is the outward manifestation of the trajectory of personal life, either as ensimismamiento or alteración. In Toward a Philosophy of History, Ortega explains history as a vital process that originates in the exuberance of free will. In Ortega’s thought, history is the domain of metaphysical/existential beings, and not the culmination of a “blind” process. Ortega’s philosophy of history locates history-making in the choices of individuals through vital reason. This is what he ultimately means by historical reason.ion, he suggests, revolts against life.

Purpose As part of an international study of knowledge of and attitudes to Snowden’s revelations about the activities of the National Security Agency/Government Communications Headquarters, this paper aims to deal with Mexico, taking its socio-cultural and political environment surrounding privacy and state surveillance into account. Design/methodology/approach A questionnaire was answered by 160 Mexican University students. The quantitative responses to the survey were statistically analysed as well as qualitative considerations of free text answers. Findings Snowden’s revelations have had a limited influence over Mexican youngsters’ attitudes toward privacy and state surveillance, although there is a great awareness by Mexican young people of individual rights issues. Practical implications The study results imply a need to build a collective awareness of the importance of the right to privacy and its responsibilities, the available technological options for individuals to exert their own privacy and security and the democratic means to agree and enforce appropriate legal restrictions on state surveillance. Social implications The results of this study based indicate an urgent necessity for providing Mexican youngsters with opportunities to learn more about privacy, liberty, individual autonomy and national security. Originality/value This study is the first attempt to investigate the social impact of Snowden’s revelations on Mexican students’ attitudes toward privacy and state surveillance as part of cross-cultural analyses between eight countries.

Some Lessons in Metaphysics is José Ortega y Gasset’s testament to metaphysics in relation to existential longing. While Ortega writes about metaphysics in other of his works, it is in Some Lessons in Metaphysics that he defines metaphysics as springing from man’s immediate necessity to find coherence in individual human existence, which man experiences as a «shipwrecked» being in the cosmos. Metaphysical reflection aims to establish coherence and meaning in human life. As a result of existential inquietude, Ortega argues that metaphysics is the cornerstone of thoughtful philosophical reflection for people who «need it».

[EN] Meditations on Hunting is a book that expands José Ortega y Gasset’s philosophy of man as an extra-natural being. Man is extra-natural because, while man has a relationship with his physical circumstance, this is not the only factor that defines man. In Meditations on Hunting Ortega reminds us that a life worth living is a life that is alert to itself. Existential authenticity, then, requires that man sustain a sense of awe and wonder about his own existence and the world that surrounds us. The life-long strain that existential authenticity demands of man, I refer to as existential alertness. This intensity of vital reflection is fueled by a form of reflective perspicuity that never allows human existence to become too comfortable; to the point of acting as a detriment to self-reflection. I believe that existential alertness is an existential category that Ortega’s work illuminates in a way that few thinkers have paid attention to. [ES] Meditaciones sobre la caza es un libro que expande la filosofía del hombre de José Ortega y Gasset como un ser extra-natural. El hombre es extra-natural porque, mientras que el hombre tiene una relación con su circunstancia física, esta no es el único factor que define al hombre. En Meditaciones sobre la caza Ortega nos recuerda que una vida digna de ser vivida es una vida que está alerta a sí misma. La autenticidad existencial, entonces, requiere que el hombre mantenga una sensación de asombro y maravilla acerca de su propia existencia y el mundo que nos rodea. Esta tensión, que dura toda la vida, que la autenticidad existencial exige del hombre, es lo que yo llamo alerta existencial. Esta intensidad de la reflexión vital es alimentada por una forma de lucidez reflexiva que nunca permite a la existencia humana volverse demasiado cómoda; hasta el punto de actuar como un perjuicio para la auto-reflexión. Creo que el estado de alerta existencial es una categoría existencial que la obra de Ortega ilumina en una manera a la que pocos pensadores han prestado la debida atención.

My dissertation is a critical study of Jose Ortega Y Gasset's attempt to reconcile his notion of lived-experience , which is fundamentally immediate experience, with his idea of life as vital-reason. But life as vital reason is, itself, best understood as consisting of life as a rational-existential project. This, in effect is Ortega's manner of fusing idealism and realism. The result of this mediation is to be interpreted as the self-with-things or what amounts to: I-in-the-world. Man is never what he is in his immediacy and therefore he must create his essence through a self-conscious existential project. Thus, Ortega's notion of life as radical reality is the culmination of an underlying dialectic that is present throughout his work. That is, man's self-awareness of his life as a pre-reflective extranatural phenomenon vis-a-vis the material world can only be understood through reflection and therefore never in its immediacy. Therefore I conclude that for Ortega the synthesis of these apparently antithetical notions culminates in a form of subjective idealism given that primacy is necessarily attributed to the self over the external world. Even though I accept the fundamental tenets of his argument concerning the synthesis of Realism and Idealism and Rationalism and Vitalism, I have focused upon the inherent tension that exists in any such reflective endeavor. I believe that due to Ortega's emphasis that all reflection must originate and therefore concern itself with life as phenomenon, his philosophy necessarily gives primacy to the self over the material world . In arguing "Yo Soy Yo Y Mis Circumstancias" Ortega stresses the character of the Rational Vitalism that results from my self-awareness of my life as a problem for reflection that is forged through my necessary dealings with the world. The result of this self-knowledge is the foundation of a metaphysics of life that is best understood as man as radical reality

This paper takes a phenomenological perspective regarding the difficulties encountered in daily life by man in prehistory. I argue that the economics of beingnecessarily establishes man as a being that must make choices. Of these, man must eventually arrive at the realization that higher, rather than lower choices will safeguard human survival, well being and allow for prosperity. The economics of being is a form of identifying economic choice-making as a natural disposition of man’s. It is the latter condition that makes man act in the world. However, even though man must act, action cannot be blind. Instead, human action is motivated and guided by man’s sense of interiority. That is, man’s existential capacity for self-reflection is also what can deliver us to autonomous rule. This form of reflective choice-making is a creative act. The paper attempts to trace this aspect of the human condition back to prehistory, in order to demonstrate that societies, institutions, invention, technology, artistic creation and economic responsibility come about as the result of human industriousness. None of the aforementioned are creations of modern man

ExcerptCzesław Miłosz issues from an age and place when making a distinction between the ethos of a poet, an essayist, or a philosopher seemed an unnecessary and imprudent indiscretion. His resplendent work on political philosophy, The Captive Mind, is along with Albert Camus' The Rebel one of the most insightful, historically accurate, and devastating critiques of Marxism and its entrenchment in twentieth-century thought to date. As such, The Captive Mind is unrivalled by other “theoretical” and abstract treatises in its sheer ability to grasp the vital essence of political reality under totalitarian regimes. As a poet and an essayist, Miłosz's…