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L’interculturalité depuis la périphérie
(Universidad Panamericana. Facultad de Filosofía, 2019)
Nieves Loja, Gerardo Miguel
The purpose of this paper is to indicate the sector around which the new reflections and epistemological horizons of interculturality revolve and are articulated. This sector consists of the excluded, the indigenous peoples and the poor in rights. In these spaces of intercultural reflection, various analyses are required in order to promote a participative culture capable of relying on its own sources and ancient knowledge; to this end, both a liberating pedagogy and the establishment of laws that defend victims (man and nature) are needed. This will lead to the creation of an intercultural society.
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Medicina nel pensiero messicano preispanico
(2018)
Many people are still convinced that the indigenous medicine was in a stage of admixture with witchcraft and magic, more or less as it is believed for medicine to be practiced among so called «primitive» civilizations. This conviction is contradicted by what the first Spanish conquerors explicitly declared regarding medicine they encountered in the new land of conquest, and it is even more in contradiction with the very clear distinctions that «scientific» doctors of Mexico prior to the arrival of Cortés expressed in their texts, in which they separated clearly their way of conceiving and practicing medicine from the practices of the sorcerers, curators and charlatans. ©2018 Rivista di Filosofía Neo-scolastica.
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Filosofía práctica e phrónesis
(Universidad Panamericana. Facultad de Filosofía, 2012)
Berti, Enrico
En su libro Verdad y Método H.G. Gadamer fomentó el renacimiento de la filosofía práctica de Aristóteles. Sin embargo, de acuerdo a su interpretación, la filosofía práctica tiende a ser identificada con la phrónesis, i.e. con la sabiduría práctica. Para Aristóteles, la filosofía práctica es un conocimiento científico (epistéme), si bien es menos rigurosa que la filosofía teórica, y hace uso de demostraciones, aunque sus demostraciones no son siempre válidas, sino sólo en la mayoría de los casos. Además, la filosofía práctica emplea un método dialéctico que consiste en la discusión de diferentes opciones (phainómena) a la luz de las premisas más aceptadas (éndoxa). La phrónesis, por el contrario, es una virtud, i.e. una excelencia de la razón, que consiste en la capacidad de llevar a cabo una deliberación correcta, i.e. escoger los medios que resulten más aptos para alcanzar un fin adecuado. Consecuentemente, para Aristóteles el phrónimos (hombre sabio) no necesita ser filósofo pero, en cambio, el filósofo que desea alcanzar la sophía (la sabiduría técnica), debe ser un phrónimos.
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Teoria della conoscenza e neuroscienze
(2015)
Theory of knowledge can be understood differently according to two different meanings of knowledge. In a first sense knowledge is understood as the process of cognition, in the second sense it means the result of such cognition (what we know). These two meanings are mirrored in certain different terms used in different languages. A theory of knowledge understood in the second sense (corresponding to "epistemology" in English) has no significant links with the neurosciences (but rather with philosophical disciplines like logic, methodology, semiotics, ontology), whereas it has such links if it is understood in the first sense (corresponding to the English""philosophy of mind"). Indeed already ancient philosophers have recognized the brain as the physical support of the most advanced cognitive processes. Nevertheless it would be wrong to consider the neurosciences as a replacement of philosophy of mind, because the cognitive processes must first be defined philosophically, in order their (bidirectional) correlations with nervous phenomena to be investigated. ©Epistemologia
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