Sergio González

Este artículo expone el modo en que la corporalidad central en la fenomenología de Merleau-Ponty remite a una dimensión virtual originaria. Para esto, se revisa la relación entre movimiento y percepción en tanto constitutiva de todo cuerpo vivido. Posteriormente, se problematiza esta relación a partir de la distinción merleau-pontiana entre movimiento concreto y movimiento virtual; se da cuenta de que el movimiento no solo permite la apertura de campos de sentido, sino que fundamentalmente indica una virtualidad de estos campos. Finalmente, se sugiere repensar el apriorismo del cuerpo, desplazándolo hacia un apriorismo de lo virtual, en la medida en que la génesis del ser sensible adviene desde una dimensión virtual.

We present the results of our analysis of the sentiments of guardians in Spain following the death of a companion animal, as well as their potential use of cemeteries/crematoriums, based on a personal survey that was completed by 197 guardians. Factor analysis revealed the existence of three dimensions. The first focused on emotional reactions following a companion animal’s death. The second considered personal relationships that developed between guardians and their companion animals. Finally, the third focused on benefits or value offered by a companion animal. Four segments were obtained by cluster analysis. The largest segment had the strongest intention of using/reusing cemetery or cremation services (3.2 out of 5). It was also the only segment which placed value on emotional reactions upon a companion’s death. The results showed that a strong bond between guardians and companion animals was associated with a higher probability that burial or cremation services would be used.

In this work, we introduce families of multimodal maps based on logistic map, i.e., families of m-modal maps are defined on an interval I ⊂ ℝ, which is partitioned into non-uniform subdomains, with m ∈ ℕ. Because the subdomains of the partition are not uniform, each subdomain contains a unimodal map, given by the logistic map, that can have different heights. Therefore, we give the necessary and sufficient conditions for these modal maps present a multimodal family of m-modal maps, i.e., a bifurcation parameter can set a unimodal map, a bimodal map, up to a m -modal map. Some numerical examples are given according to the developed theory. Some numerical examples are given in accordance with the developed theory.

Se propone una lectura fenomenológica en torno al concepto bergsoniano de durée. Para esto, se revisa el registro y recepción de Bergson en la tradición fenomenológica. Al advertir la cercanía entre Bergson y la fenomenología, es analizable la durée fenomenológicamente. Es decir, la duración entendida como constitución de conciencia, de los objetos reales del mundo y de la relación entre la conciencia que aprehende y la experiencia aprehendida. Con ello, destaca el método de la intuición o simpatía intelectual en clave de método de división, a la vez, la posibilidad de conocimiento objetivo y esencial respecto de la realidad.

It is necessary to reconsider P. M. S. Hacker’s assessment of Kant and Wittgenstein’s philosophical affinities and the question concerning Wittgenstein’s alleged use of “transcendental arguments”. First, Alfred Norman’s reading of the Tractatus Logico-Philosophicus as a thought experiment receives revision to develop a view of the Critique of Pure Reason as a large-scale thought experiment that shares important logical features with the Tractatus. Then the question is addressed whether the middle Wittgenstein and the pre-critical Kant employed any thought experiments that could be equally characterised as “transcendental arguments”. A rational reconstruction of both thinkers’ arguments is carried out in the light of the contemporary literature on thought experimenting. The novelty and relevance of this approach is the emphasis laid upon a largely neglected affinity between Kant and Wittgenstein, namely the systematic use of thought experiments in their epistemological pursuits. The conclusions are: i) Wittgenstein’s and Kant’s magna opera can be seen as philosophical thought experiments that attempt to try out the limits of language and the limits of possible experience respectively; ii) Both philosophers developed arguments that can be designated as transcendental if only from a methodological standpoint; and iii) some key arguments put forward by the middle Wittgenstein in the determination of the structure of visual space could be characterised better as thought experiments than transcendental arguments.