En nuestro mundo global e interconectado, mueren miles de personas intentando cruzar las fronteras. Los hechos sucedidos con pocos días de diferencia en Texas y en Melilla durante el mes de junio del 2022, nos recuerdan los daños exorbitantes que producen la exclusión y las restricciones a la movilidad de un sector de la población. Este trabajo abordará estas problemáticas a partir de una reflexión derridiana que se desplazará entre los tópicos del duelo y la hospitalidad siguiendo la pregunta por (...) el lugar. Así, se intentará dar cuenta de que la experiencia del no-lugar en la que ‘tienen lugar’ las muertes en las fronteras, nos exige dejarnos interpelar por estas últimas y, más allá de la idea de duelo, hacerles lugar de acuerdo con diversas modalidades. (shrink)

Desde fines del siglo pasado, hemos sido testigos del pronunciado proceso de transformación, dispersión y heterogeneización que ha afectado a las fronteras contemporáneas. Este fenómeno ha suscitado la proliferación de numerosos trabajos que han procurado entenderlo a partir de diversas categorías pertenecientes al corpus conceptual foucaultiano. Este escrito se propone reunir algunas de estas líneas de investigación, mostrando la manera en que -nutriéndose ampliamente de los estudios desplegados en torno a la noción de seguridad- estas últimas han dado lugar a (...) análisis más o menos resignificadores del concepto moderno de la frontera, ligado a la idea del confín o delimitación del Estado nacional. (shrink)

John Locke's account of personal identity is one of his most discussed theories. Opposing the Cartesian ontology of mind, Locke argued that the soul does not always think - for thinking is simply one of its operations, but not its essence -, and that personal identity consists in consciousness alone. Against Locke, an anonymous commentator published the Remarks upon an Essay concerning Humane Understanding charging Locke's view with possible immorality. Catharine Cockburn rebuffed the Remarker's objections, in her Defence of Mr. (...) Locke's Essay, depicting his view as more dangerous for morality than Locke's. This paper shifts the focus from Cockburn's defence of Locke's moral thought, to her apology for his theory of personal identity, including his probabilistic arguments in favour of the immortality of the soul. This shift of focus yields an alternative account of Cockburn's originality: first, because she offered a non-substance interpretation of Locke's theory of personal identity, that, for its time, was unusual, and remains relevant for contemporary philosophical debates over Locke; and second, because, following Kristeller, in the very act of defending and articulating anew Locke's theory, Cockburn in some sense appropriated it. (shrink)

Este artículo se dedica al estudio de Afrodita en los poemas del poeta mélico tardo-arcaico Baquílides, específicamente en el Fr.20 B, el Ditirambo 17 y en el Epinicio 5. Se toma como base la representación de la diosa en la mélica griega arcaica, con excepción de Píndaro, a fin de observar semejanzas y diferencias en su diseño en el poeta de Ceos y en el modo en que el erotismo figura en el pequeño corpus considerado, principalmente en el tercer texto (...) indicado. This article turns to the study of Aphrodite in the three melic poems of the late archaic Greek poet Bacchylides, where she is found: Fr. 20B, 17 th Dythiramb and 5 th Epinician ode. The background for the commentary will be the representation of the goddess especially in archaic Greek melic poetry, except for Pindar, and a comparative perspective will be sustained throughout, so that similarities as well as differences may be observed in the Cean poet's drawing of the goddess and in the way eroticism is present in the corpus defined for this paper - mainly in its third song. (shrink)

What is the place of materiality—the expression or condition of physical substance—in our visual age of rapidly changing materials and media? How is it fashioned in the arts or manifested in virtual forms? In Surface, cultural critic and theorist Giuliana Bruno deftly explores these questions, seeking to understand materiality in the contemporary world. Arguing that materiality is not a question of the materials themselves but rather the substance of material relations, Bruno investigates the space of those relations, examining how (...) they appear on the surface of different media—on film and video screens, in gallery installations, or on the skins of buildings and people. The object of visual studies, she contends, goes well beyond the image and engages the surface as a place of contact between people and art objects. As Bruno threads through these surface encounters, she unveils the fabrics of the visual—the textural qualities of works of art, whether manifested on canvas, wall, or screen. Illuminating the modern surface condition, she notes how façades are becoming virtual screens and the art of projection is reinvented on gallery walls. She traverses the light spaces of artists Robert Irwin, James Turrell, Tacita Dean, and Anthony McCall; touches on the textured surfaces of Isaac Julien’s and Wong Kar-wai’s filmic screens; and travels across the surface materiality in the architectural practices of Diller Scofidio + Renfro and Herzog & de Meuron to the art of Doris Salcedo and Rachel Whiteread, where the surface tension of media becomes concrete. In performing these critical operations on the surface, she articulates it as a site in which different forms of mediation, memory, and transformation can take place. Surveying object relations across art, architecture, fashion, design, film, and new media, Surface is a magisterial account of contemporary visual culture. (shrink)

El objetivo del presente artículo se centra en la labor contestataria y filógina del escritor siciliano Vincenzo di Blasi en relación con las teorías misóginas de Aristóteles expuestas en sus obras _La reproducción de los animales _y _Política, _ambas escritas en el siglo IV a.C_._ El artículo se abre con una introducción sobre los estudios que se han emprendido sobre las definiciones aristotélicas de la mujer para definir un marco teórico de partida. Posteriormente, se exponen de manera contrastada las teorías (...) de Aristóteles y las réplicas de Vincenzo di Blasi en el capítulo XIV de su _Apologia filosofico-storica in cui si mostra il sesso delle donne superiore a quello degli uomini_ (1737), demostrando la inclusión del autor dentro de la _Querella de las Mujeres_ en Italia. (shrink)

Resumen Se ofrece una lectura de las posibles repercusiones que la caída de un meteorito era capaz de provocar en los habitantes de la Antigüedad y las interpretaciones que se realizaban en torno a dicho suceso, haciendo especial hincapié en las investigaciones llevadas a cabo sobre el impacto de uno en particular: el meteorito de Egospótamos, el cual, según los registros conocidos hasta el momento, colisionó con la Tierra en el año en el año 467 antes de nuestra era. Al (...) mismo tiempo, se destaca al pensador Anaxágoras que, debido a su curiosidad e interés científico y filosófico, ofreció explicaciones sobre los cuerpos celestes que lo diferenciaron del pensamiento colectivo de su época (motivo por el cual ha sido considerado por sus contemporáneos como aquel que predijo el impacto del meteorito), explicaciones que lo condenaron por impiedad. Abstract A reading is offered on the possible repercussions that the fall of a meteorite was capable of causing in the inhabitants of Antiquity and the interpretations that were made around this event, with special emphasis on the research carried out on the impact of one in particular: the meteorite of Aegospotami, which, according to the records known so far, collided with the earth in the year 467 before our era. At the same time, the sage Anaxagoras stands out, because of his curiosity and scientific and philosopher interest, offered explanations about the celestial bodies that differentiated him from the collective thought of his time, (the reason why he has been considered by his contemporaries as the one who predicted the meteorite impact), explanations that, sooner or later, ended up condemning him for impiety. (shrink)

La Fin du sens de l’histoire deals with the problem of the relationship between temporality and politics, tackled through a critical reading of the works of Eric Voegelin and Karl Löwith, two autho...

LAMAS, Marta. Acoso. ¿Denuncia legítima o victimización? México, Fondo de Cultura Económica, 2018, 118 pp.

Generally, when thinking of artifacts, one imagines “technical artifacts”. Technical artifacts are those artifacts that perform a mere causal function. Their purpose is to instrumentally help and support an action, not to change behaviour. However, technical artifacts do not exhaust the set of artifacts. Alongside technical artifacts there are also artifacts that we can call “cognitive artifacts”. Cognitive artifacts are all those artifacts that operate upon information in order to improve human cognitive performances. Artifacts of a further, different kind are (...) what we may call “regulatory artifacts”; that is, material artifacts devised and made to regulate behaviour. Consider a roundabout, a traffic light or a speed bump. These artifacts do not make us stronger, faster, or more intelligent. They are placed on the road surface to regulate traffic. This article investigates artifacts of this third kind and, especially, the functions that they perform. (shrink)

The sense of wonder and admiration experienced by individuals who witness a striking sight, whether natural or man-made, has long been regarded as playing a role in the acquisition of knowledge. Both Aristotle and plato regarded wonder and admiration (θαύμα), sparked by something seen, as the origin of philosophical thinking. In the Middle Ages, theological writers considered the way in which admiration and, specifically, the state of rapture it engendered, helped the Christian experience devotion to God. What happened when a (...) beholder was filled with admiration upon encountering a magnificent building was addressed in discussions of magnificent patronage from at least the thirteenth century. The present Note investigates how Alberti’s reflections on magnificence and admiration informed his theory of aesthetic design in De re aedificatoria, completed in the 1450s. It proposes that Alberti redefined what makes a building admirable or ‘magnificent’ and also understood ‘beholding in admiration’ to be an active mode of looking. Therefore, his views on magnificent architecture were subtly different from those of Pope Nicolas V, in particular. By considering Alberti’s theory of aesthetic design as a reflection on magnificence and admiration, additional light is also shed on his confidence in the protective power of beauty and his design recommendations for the temple. (shrink)

Since the end of the 16th century, when the perfectly preserved remains of an ancient early Christian underground cemetery were discovered accidentally along the Via Salaria in Rome, Christian antiquities were studied mainly for apologetic propaganda purposes, i.e. to defend the primacy of the Church of Rome, which was faltering under the blows of the Protestant reformers. Everything changed, however, around the middle of the 19th century, thanks to Giovanni Battista de Rossi, a famous archaeologist whose 200th birthday falls (...) this year. This essay sets in the context of his biography the main coordinates of his training, his numerous and fundamental discoveries and his main publications, which brought him recognition in international cultural circles of the time as the “founder of Christian archaeology”, a science that was finally recognised as such, and no longer seen as just a learned pastime for amateur antiquarians. (shrink)

Giovanni Battista Riccioli tem sido uma figura controversa do séc. XVII. especialmente no que se refere à sua posiçào sobre a polémica em torno do heliocentrismo. A sua opinião sobre figuras como Copérnico, Kepler e Galileu. e sobre o decreto dos cardeais que condenou a hipótese heliocêntrica tem sido vista até hoje com suspeita e cepticismo. O mesmo se pode dizer acerca do seu contributo para a ciência moderna. Este artigo procura iluminar a complexidade do trabalho científico e das (...) posições teóricas de Riccioli no contexto cultural de uma mudança paradigmática que tem um grande número de semelhanças com as transformações culturais que se estão a verificar na transição para o século XXI. /// Giovanni Battista Riccioli has been a controversial author of the XVIIth century, especially as to his stand on the polemic over heliocentrism. His mind both on figures such as Copernic, Kepler and Galileo, and on the cardino text of condemnation of the heliocentric hypothesis has been viewd until now withe suspicion and scepticism. The same may be said as to his scientific achievements. This essay aims at sheding some light on the complexity of Riccioli's work and views in the cultural context of a paradigmatic change that has quite a number of similarities with the changes that are taking place at the dawn of the XXIth century. (shrink)

Lejos de la interpretación de Leon Battista Alberti como prototipo del "hombre universal", GARIN ha reconocido el carácter contradictorio del pensamiento albertiano. En efecto, en la extensa y polifacética obra del humanista genovés coexisten dos visiones antagónicas del hombre y el mundo. A una le corresponde la confianza en la razón, a la otra la constatación del carácter absurdo de la existencia. Este Alberti "sombrío" se expresa en las páginas de Momus y las Intercenales. En ellas, la apelación a (...) una existencia simulada es abordada a través de una risa desacralizadora del ideal humano que alumbró el temprano Renacimiento italiano. Far from the interpretation of Leon Battista Alberti as a prototype of the "universal man", GARIN has analyzed the contradictory nature of Alberti's thought. In fact, in the extensive and versatile work of the Genoese humanist two opposite visions of man and the world coexist: one believes in the power of reason, the other acknowledges the absurdity of life. It is in Momus and the Intercenales that this "somber Alberti" is present. In these texts the appeal to a simulated life is addressed through a form of laughter that demystifies the human ideal of the early Italian Renaissance. (shrink)

This article sheds new light on the Theogenius and the Profugiorum ab erumna libri III, two Italian dialogues in which Leon Battista Alberti was influenced by Seneca’s On the Tranquillity of the Mind and Petrarch’s De remediis utriusque fortunae, but developed an innovative reflection on the care of the self as medicine of the mind. The novelty hinged not on his pessimistic diagnosis of the human condition, which linked the disquiet caused by the inconstancy of fortune with the natural (...) instability of the mind, but rather on his ironic conception of therapy, which challenged the Stoic belief in the possibility of finding a definitive cure for hardship. To what extent and in what sense Alberti’s therapy exhibits an ironic stance is clarified by the analysis of two Intercenales, the Latin work which aimed to relieve the mind’s maladies through laughter. While Erumna made the case that the way of life championed by the Stoics as well as the choice of living the life of another man cannot alleviate human misery, Patientia mocked the efficacy of Stoic remedies such as patience and time. People can only hope to come to terms with the mind’s maladies and should bear their burdens cheerfully rather than despair of them: this is one of the most intriguing aspects of Alberti’s medicine of the mind. (shrink)