Abstract: The reduction of environmental ethics to a mere application of a priori principles has brought the discipline to failure, according to Næss. The broad moralization in the context of environmental policies, moreover, has caused the loss of a genuine interest in the common home. In this sense, in order to recover and re-found an environmental philosophy tout court, for Næss it is necessary to start again from a new epistemology, linked to a deep ontology. The focal point of this new ontology is the recovery of our spontaneous experiences in nature, which reveal that our relationships to nature are deeper than the ones explained by hard sciences. These experiences can be expressed through different cultural forms, which have, for Næss, a value in themselves. Hence arises the ethical imperative to preserve such cultures and to rethink new imaginaries that go beyond the main trends in Environmental Ethics. This paper attempts to show these connections (epistemological, ontological, and ethical) in Arne Næss’s ecosophy, which is configured as “something more” than an Environmental Ethics paradigm.

Resumen: La reducción de la ética ambiental a una mera aplicación de principios a priori ha llevado, según Næss, al fracaso de la disciplina. La amplia moralización en el contexto de las políticas ambientales, además, ha provocado la pérdida de un interés genuino por la casa común. En este sentido, para recuperar y refundar una filosofía ambiental tout court, para Næss es necesario volver a partir de una renovada epistemología, vinculada a una ontología profunda. El punto central de esta nueva ontología es la recuperación de nuestras experiencias espontáneas en la naturaleza, que revelan que nuestras relaciones con la naturaleza son más profundas que las explicadas por las ciencias duras. Dichas experiencias se expresan a través de distintas formas culturales, que tienen, para Næss, un valor en sí. De allí que surge el imperativo ético de preservar a dichas culturas y de repensar nuevos imaginarios que vayan más allá de las principales tendencias en ética ambiental. Este artículo intentará mostrar estas conexiones (epistemológicas, ontológicas y éticas) en la ecosofía de Arne Næss, que se configura como “algo más” que un paradigma de la Environmental Ethics.

Resumen: El objetivo de la presente investigación consiste en analizar el método anadialéctico del filósofo argentino-mexicano Enrique Dussel, a la luz de las nociones de alteridad y revelación. En primer lugar, nos proponemos examinar la producción dusseliana durante años de conformación del movimiento de la filosofía de la liberación. En este período, la analéctica es expuesta en tanto una crítica radical de la dialéctica hegeliana y la ontología moderna. El camino de superación de la pensar ontológico moderno europeo se elabora como un antecedente fundamental de la historia de la filosofía latinoamericana. Dicha superación implica el momento de afirmación analógica de la alteridad a través de la revelación del otro. Nuestra pesquisa se focaliza en Para una ética de la liberación latinoamericana (1972) y en Método para una filosofía de la liberación (1974).

Abstract: This research aims to analyze the anadialectic method of the Argentine-Mexican philosopher Enrique Dussel, in light of the notions of alterity and revelation. First and foremost, we aim to examine Dussel's production during the years of shaping the movement of the liberation philosophy. During this period, analectics are exposed as a radical critique of Hegelian dialectics and modern ontology. The path to overcoming modern European ontological thinking is elaborated as a fundamental antecedent in the history of Latin American philosophy. This overcoming implies the moment of analogical affirmation of alterity through the revelation of the other. Our inquiry focuses on Para una ética de la liberación latinoamericana (1972) and Método para una filosofía de la liberación (1974).

Abstract: The objective of this article is to critically analyze the idea of the dehumanization of nursing care due to the increasing technologization and technicalization. To examine this idea, it proposes a philosophical analysis of the concepts of technique, technology, nursing care, and dehumanization, establishing three thematic axes: the dehumanization of care, care, and technique as an ontological conception of the human. It is based on philosophical references regarding technique, especially the fable of Hyginus in the work of Heidegger, who offers an interpretation that seeks to integrate technique and care as part of a symbiotic ontology. In conclusion, it is highlighted that technique and care are not opposite concepts: on the contrary, both are constitutive of the human nature and, therefore, blaming technique and technology exclusively for dehumanization is certainly contradictory.

Resumen: El presente artículo tiene como objetivo analizar críticamente la idea de la deshumanización del cuidado de enfermería debido a la creciente tecnologización y tecnificación. Para examinar esta afirmación se propone un análisis filosófico de los conceptos de técnica, tecnología, cuidado de enfermería y deshumanización, estableciendo tres ejes temáticos: la deshumanización del cuidado, el cuidado y la técnica como concepción ontológica de lo humano. Se parte de referentes filosóficos de la técnica, en especial, la fábula de Higinio en la obra de Heidegger, quien ofrece una interpretación que busca integrar la técnica y el cuidado como parte de una ontología simbiótica. Como conclusión se destaca que la técnica y el cuidado no son conceptos opuestos: por el contrario, ambos son constitutivos de la naturaleza humana, por lo tanto, culpar exclusivamente a la técnica y a la tecnología de la deshumanización resulta ciertamente contradictorio.

Abstract: This article aims to clarify the sharp contrast between the “short path” of Heideggerian ontology and the “long path” adopted by Ricoeur as a representation of the many necessary mediations in the constitution of his philosophical anthropology. Heidegger breaks into contemporary thought with the publication of his treatise “Being and Time” (1927) as a kind of direct settlement in the field of ontology. In contrast, Ricoeur is seen - and sees himself - as a thinker of conceptual mediations in his long itinerary, since adherence to Husserlian phenomenology and subsequent hermeneutic inflection, passing through confrontations with Freudian psychoanalysis, structuralism and analytical philosophy, to the creation of the book “Oneself as Another” (1990). However, the two philosophers built their works on the common horizon of hermeneutics; therefore, are there possible points of convergence between them? And how could we interpret the relevance of this possible interlocution? These questions cannot be answered without a thorough comparative reading. This text does not intend to answer them, but only to suggest elements for further investigations. Abstract short path anthropology Being Time 1927 (1927 itinerary inflection psychoanalysis philosophy Oneself Another 1990. 1990 . (1990) However hermeneutics therefore them interlocution reading investigations 192 (192 199 (1990 19 (19 (199 1 (1 (

Resumo: Este artigo objetiva matizar a taxativa contraposição entre a “via curta” da ontologia heideggeriana e a “via longa” adotada por Ricoeur, como representação das muitas mediações necessárias na constituição de sua antropologia filosófica. Heidegger irrompe no pensamento contemporâneo com a publicação de seu tratado Ser e tempo (1927), como uma espécie de instalação direta no terreno da ontologia. Em contraste, Ricoeur é visto - e ele mesmo se vê - como um pensador das mediações conceituais, em seu longo itinerário, desde a adesão à fenomenologia husserliana e posterior inflexão hermenêutica, passando por confrontações com a psicanálise freudiana, o estruturalismo e a filosofia analítica, até a formação do livro O si-mesmo como outro (1990). Contudo, os dois filósofos construíram suas obras no horizonte comum da hermenêutica; assim, há entre eles possíveis pontos de convergência? E como se poderia interpretar a relevância dessa possível interlocução? Esses questionamentos não podem ser respondidos sem uma minuciosa leitura comparativa. Este texto não pretende respondê-los, mas apenas sugerir elementos para posteriores investigações. Resumo via curta longa filosófica 1927, 1927 , (1927) contraste conceituais itinerário hermenêutica freudiana analítica simesmo si 1990. 1990 . (1990) Contudo assim convergência interlocução comparativa respondêlos, respondêlos respondê los, los respondê-los investigações 192 (1927 199 (1990 19 (192 (199 1 (19 (1 (

Abstract This paper identifies in the works of Wilfrid Sellars two theses that are relevant to the contemporary debate in social ontology. The first one states that we can understand social reality as partially composed of causal or constraining structures. The second states that social reality appears to agents as constituted by constraining structures. The paper defends these interpretative theses by drawing on Sellars’ writings on practical philosophy, and specially on his account of the functioning of hypothetical and categorical imperatives. Moreover, the paper contrasts this causal interpretation with the normative conceptions that prevail both in contemporary social ontology and among Sellars’ followers.

Resumen El presente trabajo identifica en la obra de Wilfrid Sellars dos tesis relevantes para el debate contemporáneo en ontología social. La primera dice que podemos entender la realidad social como estando compuesta parcialmente por estructuras causales o coercitivas. La segunda, que la realidad social se le presenta a los agentes como estando constituida por estructuras coercitivas. El trabajo defiende estas tesis interpretativas recurriendo a los escritos de filosofía práctica de Sellars, y especialmente a su explicación del funcionamiento de los imperativos hipotéticos y categóricos. A su vez, contrasta esta interpretación de corte causal con las concepciones —de índole normativa— predominantes tanto en la ontología social contemporánea como entre los seguidores de Sellars.

ABSTRACT The present investigation has as scope to rethink the question of silence, a theme so dear to contemporary philosophy and literature and why not say so urgent for theology, without falling, however, into the net of kata-bolic speeches or surrendering to the sym-bolic cutting discourses from modern ontology. It is, therefore, a question of advocating a third way for theology that passes through the sieve of the exaltation of para-bolic speeches that are capable of justifying the urgency of having to open a new (old) space of language to reduce the silence since the ethical-prophetic perspective arising from the primacy granted to the other as Good beyond Being, a trace of infinity. The background theme is very complex in itself, since one is dealing with the paradox of glory and perdition arising from silence due to the fact that it evokes at the same time the reverence and the unspeakable of the mystery and, on the other hand, refers to the inhumanity or deadly background that crosses the human/social condition marked by the naturalization of solitude. Faced with these challenges, this approach gets inspired by the attempt to establish a fruitful intrigue between the philosophy of otherness of the French-Lithuanian philosopher Emmanuel Levinas and the theology, bearing in mind to reinforce the idea/radical experience of Christianity that the incarnation changes all. falling however katabolic kata bolic symbolic sym ontology therefore parabolic para old (old ethicalprophetic ethical prophetic Being infinity itself hand humansocial human social solitude challenges FrenchLithuanian French Lithuanian idearadical idea radical all

RESUMO A presente investigação tem como escopo repensar a questão do silêncio, tema tão caro à filosofia e à literatura contemporâneas e porque não dizer tão urgente para a teologia, sem cair, contudo, nas malhas dos discursos de tipo kata-bólicos ou de se entregar aos discursos de corte sim-bólicos provenientes da ontologia moderna. Trata-se, portanto, de propugnar uma terceira via para a teologia que passe pelo crivo da exaltação dos discursos para-bólicos que sejam capazes de justificar a premência de se ter de abrir um novo (antigo) espaço de linguagem para redizer o silêncio desde a ótica ético-profético advinda da primazia concedida ao outro como Bem para além do Ser, traço do infinito. A temática de fundo é por si só muito complexa uma vez que se está a lidar com o paradoxo da glória e da perdição advindo do silêncio pelo fato de ele evocar ao mesmo tempo a reverência e o indizível do mistério e, por outro lado, remeter à inumanidade ou ao fundo mortífero que atravessa a condição humana/social marcada pela naturalização da solidão. Diante desses desafios, essa abordagem se deixa inspirar pela tentativa de estabelecer uma fecunda intriga entre a filosofia da alteridade do filósofo franco-lituano Emmanuel Levinas e a teologia, tendo-se em mente reforçar a ideia/experiência radical do cristianismo de que a encarnação muda tudo. cair contudo katabólicos kata bólicos simbólicos sim moderna Tratase, Tratase Trata se, Trata-se portanto parabólicos antigo (antigo éticoprofético ético profético Ser infinito lado humanasocial humana social solidão desafios francolituano franco lituano tendose tendo ideiaexperiência ideia experiência tudo

Abstract: Pluralistic approaches in the philosophy of biological individuality suggest that reality is divisible into multiple types of biological individuals (evolutionary, genetic, physiological, etc.). In this research I will argue in favor of this pluralistic ontology. Inspired mainly by John Dupré's processual metaphysics, Ronald Giere's perspectivism, and Hasok Chang's active realism, I will suggest that: (i) biological individuals are temporarily stable nexuses in a flow of causal processes, (ii) individuations in biology represent real individuals only under the scientific perspectives that support them, (iii) biology’s ability to recognize diverse types of individuals comes from epistemically successful individuation practices. These practices not only contact us with multiple sites of reality, but also invite us to embrace pluralism as an effective way to increase our scientific knowledge of nature.

Resumen: Los enfoques pluralistas en filosofía de la individualidad biológica sugieren que la realidad es divisible en múltiples tipos de individuos biológicos (individuos evolutivos, genéticos, fisiológicos, entre otros). En la presente investigación argumentaré a favor de dicha ontología pluralista. Inspirado en la metafísica procesual de John Dupré, el perspectivismo de Ronald Giere y el realismo activo de Hasok Chang, sugeriré que: (i) los individuos biológicos son nexos temporalmente estables en un flujo de procesos causales, (ii) las individuaciones en biología representan individuos reales solo bajo las perspectivas científicas que las sustentan, (iii) la capacidad de la biología para reconocer diversos tipos de individuos proviene de prácticas de individuación epistémicamente exitosas. Estas prácticas no solo nos contactan con múltiples sitios de la realidad, sino que también nos invitan a adoptar el pluralismo como una forma eficaz de incrementar nuestro conocimiento científico de la naturaleza.

Resumen: La filosofía de Sartre es en gran parte heredera de la ontología de Heidegger. De hecho, es para salir de una lectura idealista de la obra de Husserl que Sartre se orientó hacía la ontología heideggeriana con el fin de establecer una ontología fenomenológica. Sin embargo, el autor muestra que, sobre los conceptos fundamentales que marcan el cruce entre ambos autores (la nada, la angustia, la muerte y la finitud), Sartre resignifica constantemente los aportes heideggerianos, lo que permite entender la ruptura fundamental entre ambos autores, ruptura según la cual, cuando la filosofía de Heidegger es una filosofía de la finitud y de la muerte, aquella de Sartre es una filosofía del infinito y de la vida.

Abstract: In order to separate from an excessively idealistic reading of Husserl’s phenomenology, Sartre turned to Heidegger’s ontology. His main goal was then to establish a phenomenological ontology. However, the author argues that all the main concepts that Sartre found in Heidegger, that is, nothingness, anguish, death and finitude, are constantly redefined into the French philosopher’s philosophy. This gesture explains the rupture according to which when Heidegger’s philosophy is a philosophy of finitude and death, that of Sartre is a philosophy and life.

Abstract: In order to identify what we believe constitutes a post metaphysical political ontology in Bataille’s thought - strongly linked to the practice of writing - this essay attempts to place the theoretical specificity that excess occupies as an ontological problem in its philosophy from developing a journey that reflects on the statute of such excess in Lévi-Strauss and post-structuralism, on the one hand, and in post-foundational political thinking, on the other.

Resumen: Con el objeto de identificar lo que creemos constituye una ontología política posmetafísica en el pensamiento de Bataille –fuertemente vinculada a la práctica de la escritura– el presente trabajo intenta situar la especificidad teórica que ocupa el exceso como problema ontológico en su filosofía a partir del desarrollo de un recorrido que reflexiona sobre el estatuto de dicho exceso en Lévi-Strauss y el posestructuralismo, por un lado, y en el pensamiento político posfundacional, por el otro.

Abstract: In order to identify what we believe constitutes a post metaphysical political ontology in Bataille’s thought - strongly linked to the practice of writing - this essay attempts to place the theoretical specificity that excess occupies as an ontological problem in its philosophy from developing a journey that reflects on the statute of such excess in Lévi-Strauss and post-structuralism, on the one hand, and in post-foundational political thinking, on the other.

Resumen: Con el objeto de identificar lo que creemos constituye una ontología política posmetafísica en el pensamiento de Bataille –fuertemente vinculada a la práctica de la escritura– el presente trabajo intenta situar la especificidad teórica que ocupa el exceso como problema ontológico en su filosofía, a partir del desarrollo de un recorrido que reflexiona sobre el estatuto de dicho exceso en Lévi-Strauss y el posestructuralismo, por un lado, y en el pensamiento político posfundacional, por el otro.

Abstract In order to identify what we believe constitutes a post metaphysical political ontology in Bataille’s thought -strongly linked to the practice of writing- this essay attempts to place the theoretical specificity that excess occupies as an ontological problem in its philosophy from developing a journey that reflects on the statute of such excess in Lévi-Strauss and post-structuralism, on the one hand, and in post-foundational political thinking, on the other.

Resumen Con objeto de identificar lo que creemos constituye una ontología política posmetafísica en el pensamiento de Bataille -fuertemente vinculada a la práctica de la escritura-, el presente trabajo intenta situar la especificidad teórica que ocupa el exceso como problema ontológico en su filosofía, a partir del desarrollo de un recorrido que reflexiona sobre el estatuto de dicho exceso en Lévi-Strauss y el posestructuralismo, por un lado, y en el pensamiento político pos-fundacional, por otro.

A discursive canon around transhumanism and posthumanism as beliefs in the efficacy and necessity of technology as the beneficial transformer of human life "for the better" is well-established in the Western philosophical tradition. However, none of the theorists and protagonists of this technological reconfiguration of humanity could ever have predicted that what they envisaged would be propelled into manifestation with as dramatic and phenomenal momentum such as has been ushered in by the mainly technology-driven interventions introduced in various measures globally to curb the SARS-CoV2 virus. The effect of these responses to the pandemic, it is here demonstrated, have set humanity into a technogenesis, a transformative ontological process headed towards a machinistic and de-anthropic life idealised by posthumanists. Apropos, a set of three intertwined tasks are here executed. Firstly, I explicate my foregoing claim, namely, how at the helm of the variety of measures to control Covid-19 is a discernible socio-scientific movement that is directed at inaugurating and regularising a posthumanist consciousness and de-anthropic modes of sociality. Secondly, I venture a critical understanding of "the Covid-19 moment" that exposes the quadripartite alliance of a postmodernist Western philosophy, technoscience, commercial interests, and politics as the systemic drivers of this technocratic philosophical anthropology. Thirdly, or rather concurrently, taking the work of Nick Bostrom as the theoretical heuristic advocating human technological transformation, I normatively alert of the ramifications of this emerging human ontology.

Abstract According to the diagnosis on the contemporary academy of the Italian thinker Piero Coda, theology, having been cut off from philosophy since modernity, has been reduced to mere apologetics. Within this framework, the doctrine of the Trinity is emptied of any ontological content, ceasing to be a principle of interpretation of reality. In this article I will analyse the anthropological consequences of the fact that creation, specifically of man, is imago Trinitatis in the thought of Edith Stein. In the first section, I will briefly present how Stein approaches mystery and intra-Trinitarian relationships using the images of love and life. Then, I will offer a quick description of the development of the notion of person and how it is re-signified in light of the Trinitarian dogma as to explain in what sense God is a person. In the second section, I will present how the image of the Triune God appears in Creation, a first step in cosmological discourse that will lead, for Stein, to the anthropological discourse. Finally, I will analyse how the image of the Trinitarian God is present to the human person and therefore how this notion is re-signified and enriched.

Resumen Según el diagnóstico sobre la academia contemporánea del pensador italiano Piero Coda, la teología, disciplina escindida de la filósofa desde la modernidad, se ha reducido a una mera apologética de la fe. En este marco, la Trinidad se vacía de contenido ontológico, dejando de ser principio de interpretación de la realidad. En el presente artículo analizaré las consecuencias antropológicas que posee el hecho de que la creación, específicamente del hombre, sea imago Trinitatis en el pensamiento de Edith Stein. En la primera sección, presentaré brevemente cómo Stein aborda el misterio y las relaciones intra-trinitarias utilizando las imágenes del amor y de la vida. Luego, presentaré brevemente el desarrollo de la noción de persona y como ésta es resignificada a la luz del dogma trinitario para explicar en qué sentido Dios es persona. En la segunda sección, presentaré cómo se da la imagen del Dios Trino en la creación. Este será el primer paso, dado que para Stein el discurso cosmológico es solo la antesala del discurso antropológico. Finalmente, analizaré cómo se da la imagen del Dios trinitario en la persona humana y por ende cómo esta noción es resignificada y enriquecida.

RESUMO A ética é um tema constante na obra de Gilles Deleuze, ainda que aparentemente não figure como assunto principal de nenhum de seus livros. Isso se explica, pois, para ele, a filosofia prática, formada pela ética e pela política, é coextensiva a toda a filosofia. Por um lado, não há um aspecto puramente teórico ou especulativo da filosofia; por outro lado, a ética não é uma dentre outras disciplinas filosóficas, mas a sua dimensão prática e sempre presente, não havendo qualquer motivo para que seja tratada em separado. Sendo assim, abordar a ética em Deleuze exige percorrer todos os seus escritos e escolher uma chave de leitura. Aqui, pretende-se explorar como Deleuze lança as bases para a sua própria concepção de ética a partir da grande identidade Spinoza-Nietzsche produzida por ele. Propõe-se uma fórmula para a ética em Deleuze: um corpo que experimenta e avalia. Dessa fórmula, destaca-se o primeiro eixo a ser trabalhado: a ética deleuziana como ética do corpo. O segundo eixo é a importante oposição entre ética e moral. O terceiro, a relação entre ética e ontologia. E o quarto e último eixo, a formação ética como aprendizado contínuo.

ABSTRACT Ethics is a constant theme in Gilles Deleuze’s philosophy, even though it does not seem to figure as the main subject in his books. This happens because, according to him, practical philosophy - formed both by ethics and politics - is coextensive to philosophy as a whole. On the one hand, there is no purely theoretical or speculative philosophy; on the other hand, ethics is not one amongst other philosophical disciplines, but its practical and always present dimension, there being no reason to be treated separately. Thus, to approach ethics in Deleuze’s thought means to go through all his writings to choose one key. The aim of this paper is to explore how Deleuze launches what he calls a great Spinoza-Nietzsche identity as the key, the basis for his conception of ethics. A formula is proposed for ethics in Deleuze’s philosophy: a body that experiments and evaluates. From this formula, a first axis to be worked is highlighted: Deleuzean ethics as a body ethics. The second axis lies on the important opposition between ethics and morals. A third axis is the relation between ethics and ontology. Finally, a fourth and last axis is ethical formation understood as continuous apprenticeship.

Resumen Una de las características más llamativas del pensar de Michel Henry consiste en su confrontación con la filosofía que ha obligado al ser a manifestarse a partir de una lógica nihilista. En la filosofía de Henry podemos detectar una dirección hacia los fundamentos del pensar de Husserl y de Heidegger para entonces reconstruir sus posiciones en torno a una ontología positiva. Esta positividad es una afirmación radical de la voluntad que, después de los acontecimientos límite, se enfrenta a la situación histórico-efectiva del mundo y pone el cuerpo como el órgano donde la donación prístina del ser se ofrece pretemáticamente. Con esta afirmación radical de la vida autoafectiva Henry puede abrir la puerta a pensar una ontología que no está al abrigo de la nada para darse a la subjetividad.

Abstract One of the most striking features of Michel Henry’s thought is his confrontation with the philosophy that has forced the being to manifest from a nihilistic logic. In Henry’s philosophy we can detect a direction towards the foundations of Husserl and Heidegger’s thoughts to reconstruct their positions around a positive ontology. This positivity is a radical affirmation of the will which, after limit experiences, confronts the historical-effective situation of the world and places the body as the organ where the pristine donation of being is pre-subjected. With this radical affirmation of the selfaffective life, Henry can open the door to thinking about an ontology that is not sheltered into the nothing and it could offer to subjectivity.