Resumen Se ofrece una discusión sobre cómo se produce una subjetividad neoliberal bajo un idealismo economicista, del mercado y de la libertad individual. Se desarrollan premisas que muestran que el neoliberalismo no solo es acción en el campo económico, sino también una pérdida de un proyecto común de sociedad y una individualización en el plano psicológico, que exige a cada persona afrontar la realidad de forma aislada y donde cada una puede alcanzar/comprar individualmente lo necesario. Se explica la idea del emprendimiento laboral como una de las estrategias neoliberales para individualizar y deslegitimar la necesidad de los Estados. Es una reflexión teórica que analiza para su desarrollo datos contextuales principalmente de Costa Rica y El Salvador, planes de gobierno, políticas públicas, proyectos de ley, discusiones públicas y notas periodísticas.

Abstract A discussion is offered on how neoliberal subjectivity is produced under an economic idealism, of the market and of individual freedom. Premises show that neoliberalism is not only a practice in the economic field but also a loss of a social project and individualization in the psychological plane that requires each person to face reality in isolation and where each one can reach/buy individually what is necessary. The idea of entrepreneurship is explained as one of the neoliberal strategies to individualize and delegitimize the need for States. It is a theoretical reflection that analyzes historical contextual data from Costa Rica and El Salvador, government plans, policies already applied, bills, public discussions and journalistic notes.

Abstract: An issue of essential relevance for Latin America has been the questioning of its cultural identity. Ariel (1900), the important work of Rodó, came to give a channel to emerge from the identity reflection. And not only that, he offered a path based on classical idealism, intellectual intelligence and beauty; proposal that was followed by the youth of all Latin America. In Peru, the Arielista group took these ideas and adapted them from their ideological perspective. This article attempts to describe this social and literary context, offering an overview of each of the member of Peruvian modernist arielismo.

Resumen: Un tema de esencial relevancia para Latinoamérica ha sido el cuestionamiento de su identidad cultural. Ariel (1900), la importante obra de Rodó, vino a dar un cauce al emerger de la reflexión identitaria. Y no sólo eso, ofreció un camino basado en el idealismo clásico, la inteligencia intelectual y la belleza; propuesta que fue seguida por la juventud de toda Latinoamérica. En Perú, el grupo de los arielistas tomaron estas ideas y las adaptaron desde su perspectiva ideológica. Este artículo trata de describir este marco contextual social y literario, ofreciendo una visión general de cada uno de los miembros del arielismo modernista peruano.

Resumo O capitalismo financeirizado tem sido criticado pelo seu caráter predatório, fundamentando não só um diagnóstico que apresenta a dominação pessoal como uma característica da atual sociedade, mas a retomada do idealismo jurídico como estratégia de enfrentamento. A partir de uma leitura categorial das finanças, o objetivo do presente artigo é destacar a adequação da reprodução sócio-jurídica à acumulação capitalista, de tal modo que o estudo filológico da crítica marxiana possa contribuir para a renovação da crítica marxista do direito. predatório sociedade enfrentamento finanças sóciojurídica sócio jurídica capitalista direito

Abstract Financialized capitalism has been criticized for its predatory character, grounding not only a diagnosis that presents personal domination as a characteristic of current society, but the resumption of legal idealism as a strategy of confrontation. From a categorical reading of finance, the aim of this article is to highlight the adequacy of social-legal reproduction to capitalist accumulation, in such a way that the philological study of Marxian critique can contribute to the renewal of marxist critique of law. character society confrontation finance sociallegal social accumulation law

Resumen. Este artículo ahonda en las aportaciones en clave política de la filósofa española María Zambrano durante su juventud (1928-1939) en los albores de la Segunda República española y la posterior Guerra Civil para plantear un posible encaje de estas en el cuerpo teórico del liberalismo conservador. Con esa intención, contrastamos ambas referencias sirviéndonos de sus respectivas críticas del racionalismo e idealismo en cuanto disciplinas incapaces de tratar adecuadamente con la comunidad política entendida como realidad orgánica difícilmente reducible a un plan general. El análisis de este rechazo se lleva a cabo en sus dos expresiones: como denuncia de la imposibilidad teórica que supone la tentativa racionalista de obtener una imagen completa de la realidad y como radical desconfianza en cuanto a la aplicación en el terreno práctico de los esquemas de la idealidad.

Abstract. This article deals with the political contributions of the Spanish philosopher María Zambrano during her youth (1928-1939) at the dawn of the Second Spanish Republic and the subsequent Civil War. We suggest her views may be within the theoretical realm of liberal conservatism. With this aim, we engage with her criticisms of rationalism and idealism as disciplines incapable of adequately dealing with the political community understood as an organic reality, hardly reducible to a general plan. The analysis of this rejection deals with its two expressions: as a critique of the theoretical impossibility of rationalism to obtain a complete picture of reality, and as radical distrust regarding the practical application of ideal schemes.

ABSTRACT Considered as a radical subjectivist who presented the world as a mere product of thought, Fichte had to face charges of atheism, naïve idealism and reductionism. He always reacted identically, repeatedly explaining his system, or redirecting it in order to overcome new challenges. Even though, part of his critics especially the ones who saw in his theories a deficient concept of Nature, like Schelling, who was moved by a bitter personal and conceptual disagreement with him around 1801, would later consider Fichte’s final works as a complete reformulation. Recent historical research, however, shows that Fichte was aware of his lack of clarity concerning natural philosophy already in 1798, and he even admitted being incapable of solving the problem. We argue here that Fichte’s original conception of nature original is not so far from the new one, and that his further presentation is not a mere defensive reaction to the advancement of Schellingian philosophy of nature.

RESUMO Caricaturado como criador de uma filosofia subjetivista extrema, que apresenta o mundo como mero produto do pensamento, Fichte teve de confrontar em diferentes fases de sua vida acusações de ateísmo, idealismo ingênuo e simplismo. Reagiu a todas exatamente da mesma forma, reexplicando seu sistema, ou redirecionando-o para cobrir os desafios que se avolumavam. Contudo, parte de seus críticos, particularmente os que viam nele um conceito de natureza muito deficitário, como Schelling, por ocasião do forte desentendimento entre os dois por volta de 1801, crerão que a obra madura de Fichte tenta sanar o erro. A pesquisa histórica recente, no entanto, mostra que Fichte estava bem ciente dos problemas ligados à filosofia natural já por volta de 1798, e admitia ter dificuldade em resolvê-los. Defenderemos que a formulação original do conceito de natureza de Fichte não chega a ser tão distinta de sua versão posterior, e que esta não se resume a uma mera reação defensiva diante do avanço da filosofia da natureza de Schelling.

Resumen El Estado es el garante de la seguridad e integridad de las personas privadas de la libertad a quienes se les atribuye la comisión de un delito y los Centros de Reinserción Social son los sitios destinados para esta medida, no obstante, debido al contexto penitenciario actual en México, han surgido diferentes respuestas para hacer frente a las problemáticas que se presentan, producto de la ausencia de gobernabilidad de un sistema penitenciario con marcadas áreas de oportunidad, sin embargo, lejos del fortalecimiento de la reinserción social, se plantean mecanismos desde una óptica de idealismo en papel del Sistema Penitenciario, que limita el cumplimiento de la Ley Nacional de Ejecución Penal al no existir las condiciones para su implementación, no obstante, sin duda, esta Ley ha permitido dar pasos agigantados en materia penitenciaria, marcando la dirección de las acciones con una visión de derechos humanos y perspectiva de género y que además considera claros beneficios de preliberación, de tal forma que, la aprobación de un instrumento de Amistía como el que se ha planteado en México recientemente, vuelve al Sistema Penitenciario liberal sin un enfoque criminológico, por lo que, es preciso realizar un análisis en contraposición con la realidad penitenciaria, considerando que el fin último de los Centros de Reinserción Social es la reinserción social.

Abstract The state is the guarantor of the security and integrity of persons deprived of liberty who have been sentenced for commission of a crime. The Social Reintegration Centers are the places destinated for this mesure, nevertheless, thanks to the actual penitentiary context in Mexico, differents answers have been emerged to face the problems that are arised as result of the lack of governability of a penitentiary system with significant opportunity areas, however, far from the strengthening of the social reintegration, mechanismes are raised since a perspective of idealism in role of the penitentiary system, which limit to fulfil the National Penal Execution Law in the absence of conditions for its implementation, nevertheless, certainly, this law has allowed advancing by leaps and bounds in penitentiary matter, pointing the direction of actions with a human rights vision and a gender perspective and considering clear benefits of prereleased, in this way, the approval of an amnesty instrument like the last one raised in Mexico returns to the liberal penitentiary system, without a criminological approach, consequently, an analysis as opposed to the penitentiary reality is required, considering that the ultimate aim of Social Reintegration Centers is the social reintegration.

Abstract: The article presents a comparative content analysis of political discourses related to the country´s public security crisis disseminated by the Universal Church of the Kingdom of God and by Jair Bolsonaro during the 2018 Brazilian presidential elections. We analyzed articles published by the Folha Universal newspaper and by the church’s official website; as well as of publications by Bolsonaro in his official Facebook page during the electoral campaign. William Gamson´s theory of interpretative packages guided our analysis of these materials. The results demonstrate that the two narratives diverge in several ways. While Bolsonaro emphasized an idealized conception of punishment, the church mobilized its Christian beliefs to defend a narrative that proposed combining punishment with the reintegration of criminals into society, what we call resocializing punishment.

Resumo: O presente artigo visa discutir comparativamente os conteúdos das emissões discursivas disseminadas pela Igreja Universal do Reino de Deus (IURD) e por Jair Bolsonaro durante a campanha eleitoral de 2018 em torno da questão da segurança pública no Brasil. A pesquisa pautou-se no levantamento e análise das matérias produzidas pelo jornal Folha Universal e das postagens no site oficial da igreja, assim como aquelas compartilhadas no perfil oficial de Jair Bolsonaro no Facebook. Os elementos discursivos coletados foram analisados com base na teoria dos pacotes interpretativos proposta por William Gamson. Os resultados da pesquisa mostraram divergências entre os dois atores: enquanto Bolsonaro defendeu pautas típicas de um idealismo punitivo conservador, a IURD difundiu uma narrativa aqui denominada de punição ressocializadora.

Abstract The food bike (voedselfiets) project in the city of Hengelo (Netherlands) was designed to stimulate citizens to separate organic from residual waste. The food bikes take standard routes with designated stops to collect food waste from residents in high-rise neighbourhoods, which lack space to separate organic waste in garbage containers. Data were collected by a mix of qualitative research methods, which allowed to develop a holistic and contextualized view of the reasons why citizens joined this environmental initiative. The from literature well-known factors of idealism and self-interest can partly explain participation in the food bike project, but we have found that a habitus of not wasting food and social needs are also important reasons for people to participate. Especially older people take part in the project because the food bikes suit their habitus of frugality. The social interaction -behaving in a desirable way in the eyes of neighbours, and chatting at the bikes- stand in marked contrast to collection of waste by garbage trucks, in which contact is avoided as much as possible. The social aspect was reinforced during the Corona crisis, when indoor social contact was discouraged by the Dutch government. As it is, municipal efforts to promote pro-environmental behaviour build on the idealism and perceived self-interest of citizens, but could also make use of the social and emotional considerations of prospective participants and their attachment to the neighbourhood.

Resumo O projeto Food Bike (voedselfiets) na cidade de Hengelo (Holanda) foi concebido para estimular os cidadãos a separar os resíduos orgânicos dos não orgânicos. As food bikes seguem rotas padronizadas com paradas designadas para coletar resíduos alimentares de moradores de bairros altos, que não têm espaço para separar os resíduos orgânicos em recipientes de lixo. Os dados foram recolhidos através de uma combinação de métodos de investigação qualitativa, o que permitiu desenvolver uma visão holística e contextualizada das razões pelas quais os cidadãos aderiram a esta iniciativa ambiental. Os fatores bem conhecidos de idealismo e interesse próprio da literatura podem explicar parcialmente a participação no projeto da Food Bike, mas descobrimos que o hábito de não desperdiçar alimentos e as necessidades sociais também são razões importantes para as pessoas participarem. Principalmente os idosos participam do projeto porque as Food Bikes atendem ao seu hábito de frugalidade. A interação social - comportar-se de maneira desejável aos olhos dos vizinhos e conversar nas bicicletas - contrasta fortemente com a coleta de lixo por caminhões de lixo, nos quais o contato é evitado tanto quanto possível. O aspecto social foi reforçado durante a crise do Coronavírus, quando o contacto social interior foi desencorajado pelo governo holandês. Atualmente, os esforços municipais para promover o comportamento pró-ambiental baseiam-se no idealismo e no auto-interesse percebido dos cidadãos, mas também podem fazer uso das considerações sociais e emocionais dos potenciais participantes e da sua ligação ao bairro.

Abstract: In this article I try to show that although Robert Pippin’s conceptualist critiques against non-conceptualism are effective in order to refute moderate versions of non-conceptualism, they are insufficient to confront with Robert Hanna’s Kantian strong non-conceptualism. I argue that Pippin fails because (1) his argument on the inseparability of intuitions and concepts only works within a narrow conception of cognition, (2) his rejection of the existence of blind intuitions is inconsistent and (3) the Kantian-Hegelian compatibility that he proposes is not cogent.

Resumen: En el presente artículo, intento mostrar que si bien las críticas conceptualistas de Robert Pippin resultan efectivas para refutar versiones moderadas de no-conceptualismo, son insuficientes frente al no-conceptualismo kantiano fuerte que Robert Hanna propone. Argumento que las debilidades de Pippin se deben a que (1) su argumento sobre la inseparabilidad de intuiciones y conceptos sólo funciona con respecto a una concepción estrecha de cognición, (2) su rechazo de la existencia de intuiciones ciegas es inconsistente y (3) la compatibilidad entre Kant y Hegel que propone no es plausible.

Abstract 1798 is a key year in the work of Friedrich von Hardenberg. First of all, it is the year of the appearance of the collections of fragments that came to be printed (Pollen and Faith and Love, or the King and the Queen) and the drafting of several other collections that would not be published during the author’s lifetime. In some cases, because the text was not accepted by those who should have published it, as happened with the Political Aforisms. In several other cases, because it was not even prepared for the printing press, as happened with the various projects included by the editors in a section entitled Vorarbeiten zu verschiedenen Fragmentsammlungen (“Preliminary Work for Various Fragment Collections”) in Volume ii of the most hierarchized edition of his complete work. Among the latter “preliminary works” are the so-called Teplitzer Fragmente (“Fragments of Teplice”), translated here for the first time into Spanish. Hardenberg had, at least for a time, the intention of publishing these notes -as inferred from the particularly high degree of elaboration and reworking of the text, verifiable in the manuscripts- but they remained unpublished, as did a large percentage of his writings, for many years.

Resumen 1798 es un año clave en la obra de Friedrich von Hardenberg. En primer lugar, es el año de aparición de las colecciones de fragmentos que llegó a ver impresas (Polen y Fe y amor, o el rey y la reina) y el de redacción de varias otras colecciones que no saldrían a la luz en vida del autor. En algún caso, porque el texto no fue aceptado por quienes debían publicarlo, como ocurrió con los Aforismos políticos. En varios otros casos, porque no llegó siquiera a ser preparado para la imprenta, como ocurrió con los diversos proyectos incluidos por los editores en una sección titulada Vorarbeiten zu verschiedenen Fragmentsammlungen (“Trabajos preliminares para distintas colecciones de fragmentos”) en el volumen ii de la edición más jerarquizada de su obra completa. Entre estos últimos “trabajos preliminares” están los así llamados Teplitzer Fragmente (“Fragmentos de Teplice”), traducidos aquí por primera vez al castellano. Hardenberg tuvo, al menos por un tiempo, la intención de destinar estas notas a publicación -como se infiere del grado particularmente alto de elaboración y reelaboración del texto, constatable en los manuscritos-, pero permanecieron inéditas, al igual que un importante porcentaje de sus escritos, por muchísimos años.

Abstract. Carlos Astrada’s early thought (1916-1927) is characterized by a fundamental concern: the possibility, for human beings, of establishing new “ideals” and “values” capable of supplanting the old, capitalist ones. The aim of this article is to identify the different scopes of Astrada’s concept of ideal. In the first section, some bases to consider the philosophy of life underlying the Astradian theoretical proposals are established. The article will thereafter be divided into three other sections, which follow the chronology of Astrada’s works. In the first part, the “ideal” is conceptually treated as an operative element in history, for which it is considered to what extent Jean-Marie Guyau would have influenced Astrada’s thought, something neglected by the existing literature. The second part deals with the relationship between the concepts of “ideal” and “life”. It will be shown how Astrada aimed to challenge the “idealist” and “empiricist” positions, which he considers equally unilateral to elaborate an ethics according to “the new times”. Astrada would have looked for an “intermediate position” between both perspectives, i.e., what he called “vital synthesis”. This could have been possible thanks to a philosophical dialogue with Georg Simmel, Manuel García Morente, José Ortega y Gasset, and Oswald Spengler. In the third part, the ideal is analyzed as an element capable of giving a guiding sense to the growing accumulation of human activities, marked by specialization, in an operation that can be interpreted under the romantic key of “recovering” the Totality (which it is taken as lost in modern times). For this, the philosophical dialogue that Astrada had with both Georg Simmel and Rudolf Eucken is analyzed.

Resumen. El pensamiento juvenil de Carlos Astrada (1916-1927) está signado por una preocupación fundamental: la posibilidad, para el ser humano, de establecer nuevos “ideales” y “valores” capaces de suplantar a los viejos valores de la civilización capitalista. El propósito principal del presente trabajo radica en identificar los variados alcances que tiene el concepto de “ideal”. Tras un primer apartado en que se establecen algunas bases para considerar la filosofía de la vida subyacente a los desarrollos astradianos, el trabajo se divide en otros tres apartados que siguen la cronología de los textos del autor. En el primero se considera el lugar que tiene, para Astrada, el “ideal” como elemento operativo en la historia, para lo cual se indaga en la influencia que la filosofía de Jean-Marie Guyau ha tenido en su pensamiento, dimensión no advertida por la crítica. En el segundo se aborda la relación entre los conceptos de “ideal” y “vida”, y la impugnación que Astrada realiza de las posiciones “idealista” y “empirista”, a las que juzga igualmente unilaterales y estériles para pensar una ética acorde a los nuevos tiempos. En ese sentido, Astrada buscará una “posición intermedia” entre ambas perspectivas, que llamará “síntesis vital” y que estará posibilitada por un diálogo filosófico trazado, fundamentalmente, con Georg Simmel, Manuel García Morente, José Ortega y Gasset y Oswald Spengler. En el tercer apartado, por último, se analiza el ideal como elemento capaz de otorgar un sentido orientador al cúmulo creciente de las actividades humanas, signadas por la especialización, en una operación que puede interpretarse bajo la clave romántica de “recuperar” la Totalidad, que se considera perdida en la Modernidad. Para ello se dará cuenta del diálogo filosófico que Astrada establece con Georg Simmel y Rudolf Eucken.

Abstract: This article addresses the philosophical debate between Hegelian idealism and Nietzschean vitalism that arises within the framework of modern philosophy. It is a transition in which the conception and use of language and grammarcometo have fundamental ontological connotations, which can be appreciated very well in the contrast of the main texts of each author: Phenomenology of the spirit and Thus spoke Zarathustra, which have made up the corpus of this study. To observe their grammatical structures, an analysis using the new computational tools and approaches suggested from the most recent approaches of the digital Humanities has been seen opportune. It is a quantitative approach that tries to complement the close reading that a specialist can carry out. Specifically, natural language processing (known as NLP) has been applied, through a pre-trained model and by programming in R. It has been possible to detect the type of terms used in both texts, distinguishing their different grammatical functions, the dependencies between terms and the verb tenses. The article shows, quantitatively, how distant the two philosophers are and how they use grammar equally tenaciously to express and give to understand their ideas. From their philosophies it can be affirmed that grammar and ontology form a unit: grammar is used to reinforce philosophical ideas as much as these ideas are already derived, formed, in the grammatical structures themselves. Finally, computational tools prove to be, through this article, a pertinent complement for philosophical analysis.

Resumen: El presente artículo aborda el debate filosófico entre el idealismo hegeliano y el vitalismo nietzscheano que surge en el marco de la filosofía moderna. Se trata de una transición en la que la concepción y el uso del lenguaje y la gramática pasan a tener connotaciones ontológicas fundamentales, las cuales se pueden apreciar muy bien en la contraposición de los textos principales de cada autor: Fenomenología del espíritu y Así habló Zaratustra, los cuales han conformado el corpus del presente estudio. Para observar sus estructuras gramaticales, se ha visto oportuno un análisis mediante las nuevas herramientas y enfoques computacionales sugeridos desde los enfoques más recientes de las Humanidades digitales. Se trata de una aproximación cuantitativa intenta complementar la lectura cercana que un especialista puede realizar. Concretamente, se ha aplicado procesamiento del lenguaje natural (conocido como PNL), a través de un modelo preentrenado y mediante programación en R. Se ha podido detectar el tipo de términos empleados en ambos textos, distinguiendo sus diferentes funciones gramaticales, las dependencias entre términos y los tiempos verbales. El artículo muestra, cuantitativamente, cuán distante están ambos filósofos y cómo emplean de manera igualmente tenaz la gramática para dar a expresar y entender sus ideas. De sus filosofías se puede afirmar que gramática y ontología forman una unidad: la gramática se utiliza para reforzar las ideas filosóficas tanto como estas ideas están ya derivadas, conformadas, en las propias estructuras gramaticales. Finalmente, las herramientas computacionales demuestran ser, a través del presente artículo, un complemento pertinente para el análisis filosófico.

Abstract Usually, the criticism of the modern foundational epistemological project and the representational conception of knowledge is associated with the philosophies of Heidegger and Wittgenstein. However, in an epigone of British idealism such as Michael Oakeshott, one can also recognize a singular position against philosophical foundationalism, representational epistemology, the theory of truth as correspondence and universalist rationalism. This article aims to reconstruct Oakeshott’s philosophical inquiries into the conditions of human experience and understanding. Through the exegesis of his philosophical essays, we propose an integral reading of his systematic reflection on the modalities of human knowledge, which coherently combines idealistic, skeptical, and hermeneutical motives beyond the temptations of traditional epistemology.

Resumen Habitualmente, la crítica al moderno proyecto epistemológico fundacional y a la concepción representacional del conocimiento se asocia con las filosofías de Heidegger y Wittgenstein. No obstante, en un epígono del idealismo británico como Michael Oakeshott también se puede reconocer un singular posicionamiento contra el fundacionalismo filosófico, contra la epistemología representacional, contra la teoría de la verdad como correspondencia y contra el racionalismo universalista. Este artículo pretende reconstruir la indagación filosófica de Oakeshott en torno a las condiciones de la experiencia y la comprensión humanas. Mediante la exégesis de sus ensayos filosóficos, proponemos una lectura integral de su reflexión sistemática sobre las modalidades del conocimiento humano, la cual aúna coherentemente motivos idealistas, escépticos y hermenéuticos más allá de las tentaciones de la epistemología tradicional.

RESUMO A existência de mulheres pode ser atualizada através da expressão do idealismo na profissão de jornalista. Este estudo tem como objetivo descrever a expressão do idealismo e a construção da identidade de mulheres jornalistas millennials. O estudo possui caráter qualitativo e foi conduzido por meio de entrevistas com dez mulheres jornalistas, a partir da técnica de amostragem em bola de neve. As análises foram baseadas na teoria da identidade. Os resultados indicaram que a expressão do idealismo das jornalistas millennials foi representada pela delicadeza da linguagem noticiosa, perspectivas ou ângulos que priorizam os sentimentos das mulheres, a capacidade de dominar a tecnologia midiática e profissionalismo em geral. Externamente, as jornalistas millennials constroem suas identidades vestindo roupas tipicamente relacionadas ao universo dos negócios, agindo com confiança e desempenhando o papel de jornalistas. Esse sistema de gerenciamento de mídia revelou-se para moldar as autoconstruções dos jornalistas de suas identidades profissionais como expressão do idealismo.

ABSTRACT The existence of women can be actualized through the expression of idealism in the journalist profession. This study aims to describe the expression of idealism and the construction of the identity of millennial female journalists. The study was qualitatively conducted by interviewing ten women journalists using the snowball sampling technique and through analysis based on identity theory. The results indicated that the expression of millennial female journalists’ idealism was enacted via subtle news language, perspectives, or angles prioritizing women’s feelings, the capability to master media technology, and overall professionalism. Outwardly, millennial women journalists were shown to construct their identities by dressing in typical business dress, acting with confidence, and playing the role of a journalist. This media management system was revealed to shape the journalists’ self-constructions of their professional identities as the expression of idealism.

RESUMEN La existencia de la mujer puede actualizarse a través de la expresión del idealismo en la profesión periodística. Este estudio tiene como objetivo describir la expresión del idealismo y la construcción de la identidad de las periodistas millennial. El estudio se realizó de forma cualitativa entrevistando a diez mujeres periodistas utilizando la técnica de muestreo de bola de nieve y mediante análisis basados en la teoría de la identidad. Los resultados indicaron que la expresión del idealismo de las periodistas millennial se promulgó a través de un lenguaje sutil de las noticias, perspectivas o ángulos que priorizan los sentimientos de las mujeres, la capacidad de dominar la tecnología de los medios y el profesionalismo general. Exteriormente, se demostró que las mujeres periodistas millennial construyen sus identidades vistiéndose con el traje típico de negocios, actuando con confianza y desempeñando el papel de una periodista. Este sistema de gestión de medios se reveló para dar forma a las autoconstrucciones de los periodistas de sus identidades profesionales como la expresión del idealismo.

ABSTRACT The relationship between Merleau-Pontyan phenomenology and critical transcendental philosophy has often been approached in terms of the bodily and concrete reformulation that the phenomenologist would propose of transcendental consciousness. This paper aims to show that this new definition of the subjective and transcendental conditions of experience implies a different conception of its limits and of that which transcends it, thus evidencing another key contrast between both philosophies. The article examines the different meaning of the “transcendental” dimension in critical and phenomenological philosophies, and more particularly the correlative transformation of the “transcendent” in Merleau-Pontyan phenomenology, which redefines the transcendental conditions of experience in terms of “perspectives”. It is argued that this transformation enables an original realist stand based on phenomenological premises.

RESUMEN La relación entre la fenomenología merleau-pontiana y la filosofía trascendental crítica ha sido frecuentemente abordada en términos de la reformulación corporal y concreta que el fenomenólogo propondría de la conciencia trascendental. Este trabajo procura mostrar que esta nueva definición de las condiciones subjetivas y trascendentales de la experiencia conlleva una diferente concepción de sus límites y de aquello que la trasciende, evidenciándose así otro contraste clave entre ambas filosofías. Se examina así el diferente significado de la dimensión “trascendental” en las filosofías crítica y fenomenológica, y más particularmente la correlativa transformación del sentido de lo “trascendente” en la fenomenología merleau-pontiana, que redefine las condiciones trascendentales de la experiencia en términos de “perspectivas”. Se sostiene que esta transformación habilita una postura realista singular basada en premisas fenomenológicas.