Abstract: The development of Chinese opera art, in modern times, has greatly changed with the times. Explaining the essence of Chinese opera and vocal music art from the Western modern hermeneutics and reception aesthetics theory is conducive to sorting out the development context and characteristics of Chinese opera in different times. At the same time, providing a systematic analysis method for modern opera and vocal music aesthetics promotes the aesthetic development of the art and contributes to the form innovation and technical refinement of domestic opera and vocal music art. The research starts with the theoretical analysis of hermeneutics and reception aesthetics and verifies and explores the development history of Chinese opera. The analysis of the artistic essence of opera and vocal music will be summarized mainly from the perspective of the object of the opera text and the subject of the aesthetic audience. The purpose of this research is to explain the essential characteristics of opera and vocal music art from the relationship between the subject and the object. Besides, it aims to examine the relationship between the understanding behavior of the masses and the creators and performers’ summary behavior for opera and vocal music art. Abstract times time audience Besides performers

Resumen: El desarrollo del arte de la ópera china en la época moderna ha cambiado mucho con el tiempo. Explicar la esencia del arte de la ópera china y la música vocal desde la teoría de la hermenéutica y la estética de la recepción occidental moderna es beneficioso para ordenar el contexto y las características de desarrollo de la ópera china en diferentes momentos. Al mismo tiempo, proporcionar un método de análisis sistemático para la estética moderna de la ópera y la música vocal promueve el desarrollo estético del arte y contribuye a la innovación de la forma y la refinación técnica del arte de la ópera y la música vocal nacional. La investigación comienza con el análisis teórico de la hermenéutica y la estética de la recepción y verifica y explora la historia de desarrollo de la ópera china. El análisis de la esencia artística de la ópera y la música vocal se resumirá principalmente desde la perspectiva del objeto del texto operístico y el sujeto del público estético. El propósito de esta investigación es explicar las características esenciales del arte de la ópera y la música vocal desde la relación entre el sujeto y el objeto. Además, tiene como objetivo examinar la relación entre el comportamiento de comprensión de las masas y el comportamiento de resumen de los creadores y artistas para el arte de la ópera y la música vocal. Resumen tiempo momentos nacional Además

ABSTRACT The welfare of working equines is born of the relationship co-created with humans and the relational practices humans bring to this work. Our understanding of this relationship remains elusive, however, for it involves attending to that which arises both within and between the equine and the human. Attempts to study such relationships have, arguably, been confounded by the liminalities of relational practices, power literacy and the limitations of language, propositional knowing and the dualistic thinking that characterises many scientific disciplines. This paper presents the theoretical framework that underpins an experiential awareness- based Action Research approach to transforming human-equine relations within the international mountain tourism industry. This approach privileges curiosity, compassion and primary or contemplative knowing and the development of self-awareness. Drawing on the work of Martin Buber on genuine dialogue and of Otto Scharmer on generative dialogue, this paper provides insights into what can arise in the between when attitudinal shifts are encouraged and facilitated that allow humans and equines to meet genuinely and be fully present to each other. This ultimately involves surrendering control, letting go, the dissolution of subject-object awareness and access to non-dualistic ways of knowing. An awareness of the importance of such shifts and of the source from which we operate is of fundamental importance to the realisation of the co-creative project that humans and equines can engage in. Failure to appreciate this distinction, arguably, leads and gives rise to relationships, whether human-to-human or human-to-horse, characterised by domination rather than partnering, absencing rather than presencing, by monologue rather than dialogue. The ethical and practical implications of this awareness are profound, with implications felt at the level of the individual, for whom the I deepens the more you pay attention, and at the level of the relationship, but also at the level of communities, whether these be constituted locally, nationally, internationally or indeed globally.

RESUMO Objetivo: o presente estudo tem como objetivo compreender como os objetos exercem influência nas práticas de abandono de determinadas categorias de alimentos. Marco teórico: estudos prévios apresentam diferentes tipologias para explicar variações nos comportamentos de anticonsumo e abandono de determinadas categorias de produtos a partir de uma perspectiva orientada para o consumidor. Neste artigo, adota-se a perspectiva onto-epistemológica do novo materialismo, reconhecendo que os objetos possuem capacidade de agência nas práticas de anticonsumo. Em específico, destaca-se o abandono de determinadas categorias de alimentos como a interrupção de uma relação intersubjetiva envolvendo consumidores e objetos. Método: em seu plano empírico, adota-se um olhar interpretativo para descrever práticas de abandono de refrigerantes e carnes e a relação dos consumidores com esses objetos. A coleta de dados fez uso da técnica de entrevistas em profundidade. Resultados: os resultados indicam que as características nutricionais e de produção desses alimentos impactam de forma negativa a vida dos consumidores, outros seres vivos e a natureza. Para mitigar esse impacto, os consumidores adotam práticas de abandono na tentativa de romper com a relação processual e os efeitos desses objetos nas suas vidas e na natureza. Conclusões: as contribuições teóricas revelam que a relação processual entre objetos e os consumidores opera em diferentes níveis de complexidade, de acordo com a capacidade de agência do objeto abandonado, limitando ou facilitando o abandono de categorias de alimentos menos saudáveis.

ABSTRACT Objective: we aim to understand how objects influence the practice of abandonment of unhealthy food categories. Theoretical background: previous studies explore different typologies to explain variations in anti-consumption behavior and abandonment of product categories from a consumer-oriented perspective. In this study, we follow the new materialism onto-epistemology to recognize that objects have agentic capacities in anti-consumption practices. Specifically, we highlight the abandonment of certain food categories as the interruption of an intersubjective relationship involving consumers and objects. Method: our empirical plan adopts an interpretive perspective to describe practices of abandonment of soft drinks and meats and the way consumers build new relationships with these objects. Data collection makes use of in-depth interviews. Results: the results indicate that the nutritional and production characteristics of these foods negatively impact the lives of consumers, other living beings, and nature. To mitigate this impact, consumers adopt abandonment practices attempting to break with the procedural relationship and the effects of these objects on their lives and on nature. Conclusions: theoretical contributions reveal that the procedural relationship between objects and consumers operates at different levels of complexity, according to the agentic capacity of the object, limiting or making easy the abandonment of unhealthy food categories.

Abstract It analyzes the relationship between Ilowasky Ganchala's plastic proposal in his Dayli´s archaeology series with the ideas of the avant-garde writer Pablo Palacio. This is part of a broader process of reflection where each object takes on a meaning thanks to its relationship with other objects within a specific context: an old building, a workshop, a bathroom, a kitchen. It is a work that is dedicated to the study of the material culture of the past and is often constructed through the visual articulation of fragments, and it makes us wonder about the subject-object relationship.

Resumen Analiza la relación entre la propuesta plástica de Ilowasky Ganchala en la serie Arqueología de lo Cotidiano y su relación con las ideas del escritor vanguardista Pablo Palacio. La arqueología del cotidiano forma parte de un proceso de reflexión más amplio donde cada objeto cobra un sentido gracias a su relación con otros objetos dentro de un contexto específico: una edificación antigua, un taller, un baño, una cocina. Es un trabajo que se dedica al estudio de la cultura material del pasado y muchas veces se construye mediante la articulación visual de fragmentos y nos hace interrogarnos por la relación sujeto-objeto.

ABSTRACT This work seeks to make some contribution to the current discussion in political theory, specifically, to the categories through which democracy is studied. With this goal in mind, a critique of the notion of “political identity” is proposed, which proceeds in two ways: the main one takes up Adorno’s criticism of the identifying logic and the subject-object relationship that it entails. On this basis, the subject-subject relationship that is the political link is problematized. As a sort of excursus of this main path, we will proceed to an immanent critique about how this notion is used by one of the main political philosophy lines nowadays: the Post-Foundational Theory. To this purpose, an internal reading of the proposal of Chantal Mouffe is made, because she is a representative of that theory, whose work is focused on the investigation of democratic logics, and gives to the concept of identity a key role. In both ways, it is pointed out that the category of political identity contains the tendency to cancel pluralism and, with it, democracy. Against this, a different way of problematizing the political link is postulated, through the notion of mimesis.

RESUMEN Este trabajo busca hacer un aporte a la discusión actual en teoría política, específicamente, a las categorías a través de las cuales se indaga la democracia. Con este fin, se propone una crítica a la noción de “identidad política”, la cual avanza por dos caminos: el principal retoma la crítica de Adorno a la lógica identificante y a la relación sujeto-objeto que ella entraña. Sobre esta base se problematiza esa relación sujeto-sujeto que es el lazo político. Como una suerte de excursus de este camino principal, se avanzará en una crítica inmanente del uso que de dicha noción se realiza en una de las filosofías políticas hoy preponderantes: la teoría postfundacionalista. Para ello se realizará una lectura interna de la propuesta de Chantal Mouffe, en tanto representante de dicha teoría, cuya labor se concentra en la indagación de la lógica democrática, tarea en la cual el concepto de identidad juega un papel clave. Por ambas vías se apunta a señalar que la categoría de identidad política contiene la tendencia a cancelar el pluralismo y, con éste, la democracia. Frente a ello se postula una manera distinta de problematizar el lazo político, a través de la noción de mímesis.

Resumo Cultivada, manejada pelos humanos durante milênios, a floresta amazônica alterou-se, tornou-se ‘outra’, sem deixar de ser floresta; manteve a sua autonomia de sujeito – sujeito da sua própria renovação e reprodução. Em outras palavras, a Amazônia tornou-se ‘antropogênica’ – a um só tempo cultural e natural, fruto de uma relação de mão dupla entre sujeitos: o Homem e a Floresta, na qual a ação de um não anula a do outro. Graças à Antropologia, sabemos que as sociedadesindígenas da Amazônia conferem dignidade de pessoa ou sujeito aos não humanos. A relação entre sujeitos (simétrica, de troca e reciprocidade) é uma relação ética e também poética. Por outro lado, o que prevalece na civilização ocidentalé a relação sujeito-objeto (assimétrica, autoritária, de poder e dominação), da qual se origina a Natureza-objeto, em oposição ao Homem-sujeito, único detentor de Cultura. Ora, ‘o outro como objeto’ é a negação do outro e a negaçãoda ética. Nisso reside a alteridade radical dos modos de ser e pensar indígenas com relação ao Ocidente. Essa ‘alteridade indígena’ tem, para nós, valor de tesouro e sabedoria. Há, porém, um Ocidente criança e poeta que se reconhece nospovos indígenas e na sua experiência de mundo.

Abstract Managed and cultivated by humans for millennia, the Amazon rainforest was altered, but (as the subject of its own renovation) is still a forest. In other words, Amazonia became ‘anthropogenic’ – both cultural and natural, the result ofa two-way relationship between subjects: Man and the Forest, with the activities of one not nullifying those of the other. Thanks to anthropology, we know that the indigenous societies of Amazonia confer the dignity of a person or subjecton non-humans. The relationship between subjects (symmetrical, dialogic, reciprocal) is an ethical as well as poetical relationship. On the other hand, what prevails in western civilization is the subject-object relationship (asymmetrical, authoritarian, dominating), which generates Nature as an object, opposed to Man as a subject, the sole bearer of Culture. Meanwhile, “the other as an object” means denying the other and denying ethics. This is the substance ofthe radical alterity of indigenous ways of being and thinking with regard to the West; this “indigenous alterity” for us is a treasure of wisdom. Yet there is a childlike, poetic West that recognizes itself in the indigenous people and in their experience of the world.

Resumen: Objetivo/contexto: Este artículo explora las relaciones humano-perro en los valles de la provincia de Jujuy, Argentina. Particularmente, presta atención a cómo estas relaciones interespecie se entrelazan y transforman a lo largo de la vida y en el viaje hacia el mundo de los difuntos, explorando los desafíos existenciales que nos presenta la muerte en las tramas y entrecruzamientos ontológicos implicados en el ser con otros. Se abordan diferentes aspectos de lo que denomino relación-perro, como un intento por entender terrenos aún poco explorados en correspondencia con los entrecruces existentes entre humanos-humanos, humanos-perros y perros-perros que atraviesan con fuerza diferentes dimensiones y temporalidades en la región surandina. Metodología: El evento que da vida al presente artículo sucedió en la más apacible vida cotidiana entre los años 2012 y 2014 en Tilcara (Jujuy, Argentina). En ese sentido, si bien se explora desde una aproximación etnográfica, no hubo una metodología prefijada en el marco de una investigación, sino que, de manera inversa a aquella en la cual estamos fuertemente disciplinados, a partir de vivencias concretas se desarrollan conceptos asiéndose a sensibilidades teóricas, para analizar un acontecimiento tan cargado de significación en el mundo ritual andino, así como también en un plano netamente personal. Conclusiones: Considerar la relación-perro como conexión parcial y reflexionar sobre las divergencias que se presentan en la experiencia tanto de vida como de muerte es lo que posiblemente permita superar la bifurcación moderna sujeto-objeto. Originalidad: Con apoyo en discusiones antropológicas contemporáneas, se exploran marcos de análisis que exceden la representación que los humanos tienen de los animales cuando las interacciones diarias están en juego. Más aún, se indagan las formas en las que la relación humano-perro se va entrecruzando y transformando ontológicamente en el ser con otros, no solamente en la experiencia a lo largo de la vida, sino en el viaje hacia el mundo de los difuntos.

Abstract: Objective/context: This article explores human-dog relations in the valleys of the province of Jujuy, Argentina. In particular, it pays attention to how these interspecies relations are intertwined and transformed throughout life and in the journey to the world of the deceased, exploring the existential challenges presented by death in the ontological plots and intercrossing involved in the being with others. The article deals with different aspects of what I call dog-relationship, as an attempt to understand as yet little explored terrains in correspondence with the existing human-human, human-dog, and dog-dog interweaving that forcefully traverse different dimensions and temporalities in the southern region. Methodology: The event that brings this article to life took place in the most peaceful day-to-day life between 2012 and 2014 in Tilcara (Jujuy, Argentina). In this respect, although it is explored from an ethnographic approach, there was no prefixed methodology in the framework of an investigation, but rather - conversely to the way in which we are strongly disciplined -, from concrete experiences, concepts are developed which cling to theoretical sensitivities, to analyze an event so loaded with significance in the Andean ritual world, and on a purely personal level. Conclusions: To consider the dog-relationship as a partial connection and to reflect on the divergences that arise in the experience of both life and death is what may possibly make it conceivable to overcome the modern subject-object bifurcation. Originality: Supported by contemporary anthropological discussions, the article explores frameworks of analysis that exceed human representation of animals when daily interactions are at stake. Furthermore, the article explores the ways in which the human-dog relationship is intertwined and ontologically transformed in the being with others, not only in life-long experience, but also in the journey into the world of the deceased.

Resumo: Objetivo/contexto: Este artigo explora as relações humano-cão nos vales da província de Jujuy, Argentina. Particularmente, presta atenção a como estas relações interespécies se entrelaçam e se transformam ao longo da vida e na viagem para o mundo dos defuntos, explorando os desafios existenciais que nos apresenta a morte nas tramas e entrecruzes ontológicos implicados em o ser com outros. Abordam-se diferentes aspectos do que denomino relação-cão, como uma tentativa por entender terrenos ainda pouco explorados em correspondência com os entrecruzes existentes entre humanos-humanos, humanos-cães e cães-cães que atravessam com força diferentes dimensões e temporalidades na região sul-andina. Metodologia: O evento que dá vida ao presente artigo sucedeu na mais agradável vida quotidiana entre os anos 2012 e 2014 em Tilcara (Jujuy, Argentina). Nesse sentido, conquanto explora-se desde uma aproximação etnográfica, não teve uma metodologia prefixada no marco de uma pesquisa, mas que, de maneira inversa àquela na qual estamos fortemente disciplinados, a partir de vivências concretas se desenvolvem conceitos apegando-se a sensibilidades teóricas, para analisar um acontecimento tão carregado de significação no mundo ritual andino, bem como em um plano puramente pessoal. Conclusões: Considerar a relação-cão como conexão parcial e refletir sobre as divergências que se apresentam na experiência tanto de vida como de morte é o que possivelmente permita superar a bifurcação moderna sujeito-objeto. Originalidade: Com apoio em discussões antropológicas contemporâneas, exploram-se contextos de análises que excedem a representação que os humanos têm dos animais quando as interações diárias estão em jogo. Mais ainda, indagam-se as formas nas que a relação humano-cão se vai entrecruzando e transformando ontologicamente em o ser com outros, não somente na experiência ao longo da vida, mas na viagem para o mundo dos defuntos.

ABSTRACT This article explores the evolution of the subject-object relationship in ethnobotanical research. Discussion of the main tendencies of each time period revealed a great distance between subject and object during the beginning of ethnobotany, which decreased in subsequent phases, and only became absent in some contemporary works. Furthermore, paradigmatic transitions in ethnobotany were found to be incomplete and multiple paradigms were found to coexist simultaneously in present time, despite important epistemological ruptures. Analysis of presentations at the last Congress of the International Society of Ethnobiology revealed not only an expressive participation of traditional communities, but also a considerable amount of work based on the "autobotanical" approach; a recent trend that expresses a greater symmetry in the consideration of different ways of thinking, knowing and performing research in ethnobotany. Finally, this article discusses the profile of the "new" ethnobotanists, who often occupy spaces of mediation among different knowledge systems and social groups due to their capacity for intercultural communication, as well as their preference for action in contexts related to social and environmental justice.

Abstract Our research presents the Kantian proposal of transcendental idealism as a mediating critical philosophy between the dogmatism proper to rationalism and the skepticism generated by sensualist empiricism. Our work makes a brief presentation of the forms of judgment that make up the different forms of human knowledge. It is of great importance to recognize and take into account, when studying current philosophical thought, the profound relevance that Kant has had in history and in the development of contemporary thought. We will also present the complex relationship that Kant establishes between reason in its theoretical uses and reason in its practical uses. A comparative analysis between idealism and realism is introduced, using a hermeneutic methodology and an analysis of the dialectical philosophical discourse in terms of conceptual antithesis. Finally, we propose the difference between theory and praxis in the field of science and ethics, and the need to understand scientific objectivity and ethical subjectivity as diverse forms of rigorous human knowledge.

Resumen Nuestra investigación presenta la propuesta kantiana del idealismo trascendental como una filosofía crítica mediadora entre el dogmatismo propio del racionalismo y el escepticismo generado por el empirismo sensualista. Nuestro trabajo realiza una breve presentación de las formas del juicio que conforman las distintas formas del conocimiento humano. Resulta de gran importancia el reconocer y tener en cuenta, al estudiar el pensamiento filosófico actual, la relevancia profundísima que Kant ha tenido en la historia y en el desarrollo del pensamiento contemporáneo. Kant establece una diferencia fundamental que es decisiva para la justa compresión de su pensamiento. Es la diferencia entre conocer y pensar. Dicho breve y sencillamente: no todo lo real es susceptible de ser conocido, pues conocer significa, en vigor, conocimiento científico. Ahora nos interesa analizar la naturaleza y la posibilidad del conocer: ¿cómo es posible el conocimiento?; ¿cuál es su alcance y su límite? A ello está dedicada la primera parte de la Crítica de la razón pura: la «Doctrina trascendental de los elementos». Además, vamos a presentar la compleja relación que establece Kant entre la razón en sus usos teóricos y la razón en sus usos prácticos. Se introduce un análisis comparativo entre idealismo y realismo, utilizando una metodología hermenéutica y un análisis del discurso filosófico dialéctico en términos de antítesis conceptuales. Por último, planteamos la diferencia entre teoría y praxis en el campo de la ciencia y la ética, y la necesidad de comprender a la objetividad científica y la subjetividad ética como formas diversas de conocimiento humano rigurosos.

Resumo A dificuldade, inconveniência ou aborrecimento sobre a relação sujeito-objeto é um problema epistemológico conhecimento que pode ter mais de uma solução. Este inconveniente pode ser remediado ou alterar, com conhecida ou desconhecida usando diferentes hipóteses de fato-filosófica (objetivismo, subjetivismo ou dialectic). Essas suposições, estimativas ou pressupostos epistemológicos dependem, por sua vez, faculdade ou faculdades (a razão e / ou sentidos) que o conhecedor implementar se pretende atender determinado fenômeno. Faculdade ou faculdades (direito e / ou sentidos) que o sujeito colocar em jogo, se ele pretende problematizar um objeto de estudo, ou dependem dependem, por sua vez, dos interesses ontológicas do pesquisador. Esses interesses, bens ou benefícios relacionam -no nível ontológico, existente ou real fingir determinar outros (objectivism), indeterminarlos (subjetivismo) ou negociações entre determinismo e indeterminismo (dialética) de outros e de nós mesmos . Na educação, podemos ver derivada de dos anteriores expressas nos parágrafos varreduras, descrições, explicações, interpretações ou entendimentos dos fenômenos, fatos ou eventos educacionais são determinadas pelos interesses ontológicos existentes ou reais de assuntos que elaborado. Como resultado deste facto, as teorias da educação (behaviorista, psicanalítica, humanista, cognitiva, psicogenética, sócio-cultural, etc.) promover discursos diferentes e contraditórias sobre os fenômenos, fatos, acontecimentos e eventos educacionais. Nesse sentido, pode-se ver que isso reflete a complexidade do fenómeno educativo e porque esta é uma questão política porque obedece interesses diferentes e contraditórias.

Abstract Difficulty, inconvenience or disappointment on the relation subject/object of knowledge is an epistemological problem that may have more than one solution. This drawback can remedy or amended - with knowledge or ignorance of the fact - using different philosophical assumptions (Objectivism and subjectivism and dialectic). These assumptions, estimates or epistemological assumptions depend - in turn - of the faculty or faculties (reason or senses) which the Knower subject put into practice when it intends to meet certain phenomenon. The faculty or faculties (reason or senses) that the subject put in game, when he intends to discuss an object of study, will depend on or it depends, in turn, of the ontological interests of the researcher. These interests, assets or benefits concerning - in the field of ontological, existing or real - pretend to determine others (Objectivism), indeterminarlos (subjectivism) or negotiations between determinism and indeterminism (dialectic) of each other and we same. In the field of education, it is possible to observe - derived as set forth in the preceding paragraphs - explorations, descriptions, explanations, interpretations or understandings of phenomena, events or educational events are determined by real, ontological or existing interests of subjects who develop them. As a result of this fact, the theories of education (behavioral, psychoanalytic, humanist, cognitivist, notice, socio-cultural, etc.) to promote different and contradictory about the phenomena, made speeches, events or events education. In this sense, you can see that this obeys the complexity of the educational phenomenon and that because this is a political issue because it reflects different and contradictory interests.

Resumen La dificultad, inconveniente o contrariedad sobre la relación sujeto-objeto de conocimiento es un problema epistemológico que puede tener más de una solución. Dicho inconveniente se puede remediar o enmendar -con conocimiento o desconocimiento del hecho- utilizando distintos supuestos filosóficos (objetivismo, subjetivismo o dialéctica). Dichos supuestos, estimaciones o conjeturas epistemológicas dependen -a su vez- de la facultad o facultades (la razón y/o los sentidos) que el sujeto cognoscente ponga en práctica cuando pretenda conocer determinado fenómeno. La facultad o facultades (razón y/o sentidos) que el sujeto ponga en juego, cuando pretenda problematizar un objeto de estudio, dependerá o dependerán, a su vez, de los intereses ontológicos del investigador. Dichos intereses, haberes o beneficios se refieren -en el ámbito ontológico, existente o real- a pretender determinar a los demás (objetivismo), indeterminarlos (subjetivismo) o a negociaciones entre el determinismo y el indeterminismo (dialéctica) de los otros y de nosotros mismos. En el ámbito educativo, es posible observar -derivado de lo expresado en los párrafos anteriores- que las exploraciones, descripciones, explicaciones, interpretaciones o comprensiones de los fenómenos, hechos o acontecimientos pedagógicos están determinados por los intereses ontológicos, existentes o reales de los sujetos que los elaboran. Como consecuencia de este hecho, las teorías de la educación (conductista, psicoanalítica, humanista, cognitivista, psicogenética, sociocultural, etc.) promuevan discursos diferentes y contradictorios sobre los fenómenos, hechos, acontecimientos o sucesos educativos. En ese sentido, es posible apreciar que a ello obedece la complejidad del fenómeno educativo y que debido a esto se trata de una cuestión política porque obedece a intereses diferentes y contradictorios.

Abstract: We examine the scope of intuition in the thought of Karl Jaspers, for which we rely especially on his “Psychology of Worldviews”, 1919. What worries the thinker there, is how a worldview (Weltanschauung) conforms. Well, it conforms, on the side of the subject, with attitude (Einstellung) and, on the side of the object, image of the world (Weltbild). What is decisive, in any case, is the attitude, since it is she who gives herself an image of the world. Between the attitude of the subject and the image of the objetual world there are the possibilities of fission, fusion and overcoming. A rational attitude is characterized by fission, since it has a distant relationship of opposition to the object, while the mystical attitude the overcoming of the subject-object relationship.And our intuitive attitude is distinguished by fusion and a maximum closeness to the object, in a certain way, to become one with him. At the same time, intuition is characterized by the immediate and instantaneous grasp of the essential of something, and it is accompanied by the assumption of the truth that is revealed by the discovery, or rather by the discovering capacity that would also be its own.

Resumen: Examinamos los alcances de la intuición en el pensamiento de Karl Jaspers, para lo cual nos apoyamos especialmente en su Psicologia de las concepciones de mundo, de 1919. Lo que le preocupa allí al pensador es cómo se conforma una concepción de mundo (Weltanschauung). Pues bien, ella se conforma, por el lado del sujeto, de actitud (Einstellung) y, por el lado del objeto, de imagen de mundo (Weltbild). Lo decisivo, en todo caso, es la actitud, ya que es ella la que se da a sí misma una imagen de mundo. Entre actitud del sujeto e imagen de mundo objetual hay las posibilidades de fisión-fusión-superación. A la actitud racional la caracteriza la fisión, ya que tiene una relación distante de oposición con el objeto, a la actitud mística la superación de la relación sujeto-objeto, y nuestra actitud intuitiva la fusión y una máxima cercanía con el objeto, en cierto modo, un hacerse uno con él. Al mismo tiempo, a la intuición la caracteriza la captación inmediata e instantánea de lo esencial de algo, y la acompaña el supuesto de la verdad que se devela con el descubrimiento, o más bien, la capacidad descubridora que también le sería propia.

Phenomenology has conceptually divided the body into the “object-body”, the physical entity that can be perceived by oneself and others, and the “living-body”, that is the immediate experience of the body, tacitly experienced (or lived) in a first-person perspective.The “living-body” originates the pre-reflective experience of life, also ascribable to the minimal self, core self or ipseity, which constitutes the nuclear support of self-consciousness. This body mode implicitly operates in every action that we execute in the world, and allows us to grasp and understand the environment. However, in some morbid processes, the body may lose its quality of “transparency” and become anomalously explicit, as it occurs in schizophrenia. In this disorder, patients suffer a subjective estrangement between mind and body, which is called decorporalization or disembodiment, as a consequence of which, the patients experience a weakness of the basic sense of self, abnormalities of the subject-object relationship and alterations in meaning-bestowing, as well as in the experience of intersubjectivity. Abnormalities of the “living-body” have previously been identified in cases of disorganized, paranoid and catatonic schizophrenia. In this report we analyze how the disorders of “living-body” and ipseity are manifested in a case of cenesthopathic schizophrenia.

La fenomenología ha dividido conceptualmente al cuerpo humano en el “cuerpo-objeto”, la entidad física que puede ser percibida por uno mismo y por otros, y en el “cuerpo-vivido”, que es la experiencia inmediata del propio cuerpo, tácitamente experimentado (o vivido) en una perspectiva de primera persona. El “cuerpo-vivido” origina la experiencia pre-reflexiva de la vida, adscribible al yo mínimo, core self o ipseidad que constituye el sustento nuclear de la conciencia del yo. Este modo corporal opera implícitamente en cada acción que ejecutamos en el mundo y nos permite la aprehensión y entendimiento del entorno. Sin embargo, en algunos procesos mórbidos el cuerpo puede perder su calidad de “transparencia” y volverse anormalmente explícito, tal como ocurre en la esquizofrenia. En esta patología, los pacientes sufren un distanciamiento subjetivo entre la mente y el cuerpo al que se denomina descorporalización y, como consecuencia, experimentan un debilitamiento del sentido básico del yo, alteraciones de la relación sujeto-objeto y del otorgamiento de significados, así como en la vivencia de la intersubjetividad. Anormalidades del “cuerpo-vivido” han sido identificadas previamente en los casos de esquizofrenia desorganizada, paranoide y catatónica. En este reporte analizamos cómo se manifiestan las alteraciones del cuerpo-vivido y de la ipseidad en un caso de esquizofrenia cenestopática.

Abstract: This article intends to interpret the thoughts of Karl Jaspers and Martin Heidegger with the parameters amalgam and synergy of Cristóbal Holzapfel in order to propose an ontoepistemology of the social and human sciences. For this objective, a comparative analysis is carried out between the main existential structures of the existential enlightenment present in "Philosophy II" of Jaspers and the existential analytic present in "Being and time" of Heidegger. From the amalgams evidenced between the two analytics, certain existential are deduced that are analyzed in their epistemic synergy and projected towards the outline of a possible ontoepistemology based on the structures: concept of human being, subject-object relationship (conscience) and researcher-researched relationship (research ethics). It was obtained a situated and projective conception of the human being, a subject-object relationship as a complex cleavage and a researcher-researched relationship founded on an existential communication framed in the discursive tradition of their respective semiotic community.

Resumen: Este artículo tiene como propósito interpretar los pensamientos de Karl Jaspers y Martin Heidegger con los parámetros amalgama y sinergia de Cristóbal Holzapfel, y a partir de estos derivar proyecciones hacia la ontoepistemología de las ciencias sociales y humanas. Para esto se lleva a cabo un análisis comparativo entre las principales estructuras existenciales del esclarecimiento existencial presente en "Filosofía II" de Jaspers y la analítica existencial presente en "Ser y tiempo" de Heidegger. A partir de las amalgamas evidenciadas entre ambas analíticas se deducen determinados existenciales que son analizados en su sinergia epistémica y proyectados hacia el esbozo de una posible ontoepistemología con base en las estructuras: concepto de ser humano, relación sujeto-objeto (conciencia) y relación investigador-investigado (ética de investigación). Se obtuvo una concepción situada y proyectiva de ser humano, una relación sujeto-objeto como escisión compleja y una relación investigador-investigado fundada en una comunicación existencial enmarcada en la tradición discursiva de su respectiva comunidad semiótica.

This article intends to gain more clarity about the philosophical presuppositions underlying evolutionary theories and evolutionism as a worldview. In the light of the wide confusion and disagreement among Christians and Christian scholars it may be helpful toward a better understanding of these burning issues. From about the middle of the previous century the evolutionary theory and evolutionistic worldview were hotly debated topics in the Netherlands as well as in South Africa. In 1963 the Christian philosopher, Dirk H. Th. Vollenhoven (1892-1978), delivered three guest lectures on this topic in South Africa, which have not yet been published in either English or Afrikaans. In spite of the fact that these three lectures could not cover the developments during the last fifty years, they are still relevant for the continuing debate today. Vollenhoven's special contribution was that he uncovered the basic ontological and anthropological presuppositions underlying evolution and evolutionism. To enable a better understanding of Vollenhoven's analyses, the first section of this essay provides a brief overview of his approach - which is often complicatedfor non-philosophers - especially how his thetic-critical method is applied in his consistent problem-historical method of historiography. For the present issue the following four distinctions are important: (1) His division of Western intellectual thinking into four main periods, viz. pre-synthetic ancient philosophy, synthetic patristic and medieval thinking, post- or anti-synthetic Christian and anti-synthetic secular philosophy. (2) Vollenhoven's division of the history ofphilosophy according to different successive normative currents. Among these, positivistic rationalism is of special importance to understand the emergence of evolutionism. (3) His distinction according to his doctrine of modalities between the four kingdoms of matter, plants, animals and humans.(4) The difference between mythologising, purely cosmological (or structural) and cosmogono cosmological (or genetic) thinking, of which only the first and the last can accommodate evolution and evolutionism. The second section is devoted to Vollenhoven's first lecture, dealing with the basic philosophical starting points required by evolutionism. Apartfrom acknowledging change or evolving in reality, they are the following four: (1) A belief in progress; (2) positivism (a sub-current of late rationalism); (3) a monistic ontology, and (4) a supposed continuity between at least two of the four kingdoms. In his second lecture Vollenhoven indicates how various types of evolutionism developed from different ontological and anthropological presuppositions, especially in the case of monistic thinkers. These scholars accepted a basic unity as origin of reality which divides into a higher and a lower section. Consequently they had to explain the relationship between the higher and lower divergence, resulting in the following theories, each giving birth to a different kind of evolutionary theory: (1) a priority theory (instrumentalism and vitalism); (2) an interaction theory (with zoological and phytological sub-types); (3) parallelism (with unrestricted and restricted sub-types). Representatives of each of these viewpoints are mentioned. In the case of the zoological interaction theory among mythologising, monistic thinkers, special attention is given to the philosophical background of German national-socialism and racism of e.g. Adolf Hitler. The fourth section deals with Vollenhoven's third lecture in which he sketches his own viewpoint. Since he acknowledged the dynamic, evolving nature of creation, Vollenhoven held a different viewpoint on evolution if compared to his predecessors in the Reformational tradition, like Kuyper, Bavinck andDiemer (cf. Van der Walt 2016a) as well as his contemporary, Dooyeweerd. They emphasised the fixed nature of species. Employing his theory of different modalities or aspects of reality and their subject-object relations, he explains the relations as well as the differences between the four kingdoms. He furthermore provides valuable insight into the difference between struggle for survival (a subject-subject relation) and adaptation (a subject-object relation). Vollenhoven's conclusion was that Christian scholars need not reject evolution (he uses the term "transformation") in any one kingdom. However, evolutionism (called "transform-ism") should be rejected since it does not honour the ontic difference between (at least two of) the four kingdoms of matter, plants, animals and human beings. As mentioned above, Vollenhoven's aim with these three lectures was not to cover every existing form or representative of evolution/evolutionism. (An impossibility to do so in merely 45 minutes per lecture.) Also, his cryptic style is often difficult to follow and needs explanation. Moreover, only short notes on his second and third lecture survived (see Addendum) and had to be reconstructed in the light of his other publications. For his critical eye, and suggestions to accomplish the above "reconstruction" of Vollenhoven's lectures, I would like to thank the Vollenhoven expert, Dr. Kornelis A. Bril of the Netherlands. I do hope that our combined effort had rendered Vollenhoven's analysis accessible to a wider readership.

Hierdie bydrae soek na helderheid oor die filosofiese grondslae of uitgangspunte van die hedendaagse steeds gewilde evolusieteorieë en evolusionistiese lewensvisies asook die verskil tussen evolusie of wording en evolusionisme. Op dié wyse wil dit ook vir Christene en Christendenkers, onder wie daar nog steeds groot verwarring oor die aangeleentheid heers, van hulp wees. Met die oog daarop word drie nog ongepubliseerde lesings oor die evolusionisme wat die Christelike wysgeer, Dirk H. Th. Vollenhoven (1892-1978), in 1963 by die destydse Potchefstroomse Universiteit vir CHO gelewer het hier bekend gestel en ontleed. Om sy filosofiese analise goed te kan begryp, word ter inleiding eers die hoofkontoere van sy konsekwent probleem-historiese metode uiteengesit. Die eerste hoofafdeling handel daarna oor vyf filosofiese voorvereistes vir die ontstaan van die evolusionisme in die algemeen, naamlik 'n genetiese denkwyse, vooruitgangsgeloof, 'n positivistiese en monistiese filosofie asook die aanvaarding van kontinuïteit tussen ten minste twee van die ryke van stof, plant, dier en mens. Die tweede afdeling toon aan hoe verskillende ontiese en antropologiese uitgangspunte tot 'n verskeidenheid evolusionismes lei. Onder hulle was ook dié van Hitler se rassistiese nasionaal-sosialisme. Die derde hoofafdeling bied Vollenhoven se eie standpunt teenoor die voorafgaande. Hy aanvaar wel evolusie of transformasie binne dieselfde ryk, maar nie evolusionisme of transformisme wat die ryke sou transendeer nie. Vanuit sy eie filosofie bied hy ook nuwe insigte oor die verskil tussen die stryd om bestaan en aanpassing.

Resumen El artículo hace una analogía entre las investigaciones del protagonista de las novelas policíacas de Conan Doyle, Sherlock Holmes, y la epistemología. De ahí se pone en evidencia la distancia entre el sujeto y objeto. Se toma una postura crítica frente a esto, para sustentar la idea del vínculo del investigador con su objeto de estudio desde la propuesta fenomenológica del mundo de la cotidianidad de Alfred Schütz. Se expone la distancia que el sociólogo austriaco tiene de las ideas de Husserl, y que le permiten relacionar sus planteamientos con la acción social en la investigación en ciencias sociales.

Resumo O artigo faz uma analogia entre as investigações do protagonista das novelas policiais de de Conan Doyle, Sherlock Holmes, e a epistemologia. E aí coloca-se em evidência a distância entre o sujeito e o objeto. Faz-se uma análise crítica perante isto, para sustentar a ideia do vínculo do investigador com o seu objeto de estudo a partir da proposta fenomenológica do mundo da vida quotidiana de Alfred Schütz. Expõe-se a distância que o sociólogo austríaco tem das ideias de Husserl, e que lhe permite relacionar as suas abordagens com a acção social na investigação das ciências sociais.

Abstract The article makes an analogy between the investigations of the protagonist of the detective novels of Conan Doyle, Sherlock Holmes, and epistemology. Hence the distance between the subject and the object becomes evident. We take a critical stance against this, to support the idea of the link of the researcher with his object of study from the phenomenological proposal of the world of the daily life of Alfred Schütz. It explains the distance that the Austrian sociologist has from Husserl's ideas, and that allows him to relate his approaches to social action in social science research.

Résumé L'article fait une analogie entre les recherches du protagoniste des romans policiers de Conan Doyle, Sherlock Holmes, et l'épistémologie. C’est pourquoi on met en évidence la distance entre le sujet et l’objet. On y adopte une position critique, pour soutenir l'idée du lien du chercheur avec son objet d'étude depuis l’approche phénoménologique du monde du quotidien d'Alfred Schütz. On expose la distance que le sociologue autrichien possède sur les idées de Husserl, et que lui permettent de mettre en rapport ses approches avec l'action sociale dans la recherche en sciences sociales.