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href="https://www.academia.edu/122251177/MUNDOS_PERDIDOS"><img alt="Research paper thumbnail of MUNDOS PERDIDOS" class="work-thumbnail" src="https://attachments.academia-assets.com/116957000/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/122251177/MUNDOS_PERDIDOS">MUNDOS PERDIDOS</a></div><div class="wp-workCard_item"><span>Dauro</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófico y teológico. Incluye una obra de teatro cuyo protagonista es el poeta Ferdousí. <br /> <br />ÍNDICE <br /> <br />Prefacio <br /> <br />I) Miscelánea estético-filosófica: <br /> <br />A) Invenciones <br /> <br />Urlil y el arte de pensar lo impensable <br />El libro del universo <br />La leyenda de Irsapur <br />El buscador <br />Beredpu-Ptah y el oasis desconocido <br />El imperio desvanecido <br />Tú, romano <br />Las huellas de la inmortalidad <br />Al-Mamún y el secreto de la Gran Pirámide <br />La ruta del deseo <br />La primera luz del cosmos <br />La agonía del descenso infinito <br />La huida hacia delante <br />Galamor y la lente omnisciente <br />Peripatético en un peripatético país <br />Breve diálogo entre una princesa y un perro <br /> <br />B) Evocaciones <br /> <br />Destilación filosófica <br />Universidades de Europa, almas de Europa (Oxford, Salamanca, Coímbra y Alcalá) <br />Heidelberg <br />Tombuctú, hechizo del espíritu <br />Lectura y libertad <br />Las maravillosas bibliotecas de Harvard <br />Las bibliotecas y la integración del conocimiento <br />Ansias que surcan mi ser <br />Tres pequeños poemas <br /> <br />II) Ferdousí en Gazni <br /> <br /> Acto I <br /> Acto II <br /> <br />III) Presente y misterio <br /> <br />Capítulo I: Pasión por la historia <br />Capítulo II: La familia Drusborck <br />Capítulo III: Vuelta <br />Capítulo IV: Camino del pasado <br />Capítulo V: El misterio del presente</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="567ba4b80af295272199ea03db9760ff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116957000,"asset_id":122251177,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116957000/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="122251177"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="122251177"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 122251177; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=122251177]").text(description); $(".js-view-count[data-work-id=122251177]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 122251177; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='122251177']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 122251177, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "567ba4b80af295272199ea03db9760ff" } } $('.js-work-strip[data-work-id=122251177]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":122251177,"title":"MUNDOS PERDIDOS","translated_title":"","metadata":{"abstract":"Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófico y teológico. 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Incluye una obra de teatro cuyo protagonista es el poeta Ferdousí.\r\n\r\nÍNDICE\r\n\r\nPrefacio\r\n\r\nI)\tMiscelánea estético-filosófica:\r\n\r\nA)\tInvenciones\r\n\r\nUrlil y el arte de pensar lo impensable\r\nEl libro del universo\r\nLa leyenda de Irsapur\r\nEl buscador\r\nBeredpu-Ptah y el oasis desconocido\r\nEl imperio desvanecido\r\nTú, romano\r\nLas huellas de la inmortalidad\r\nAl-Mamún y el secreto de la Gran Pirámide\r\nLa ruta del deseo\r\nLa primera luz del cosmos\r\nLa agonía del descenso infinito\r\nLa huida hacia delante\r\nGalamor y la lente omnisciente\r\nPeripatético en un peripatético país\r\nBreve diálogo entre una princesa y un perro\r\n\r\nB)\tEvocaciones\r\n\r\nDestilación filosófica\r\nUniversidades de Europa, almas de Europa (Oxford, Salamanca, Coímbra y Alcalá)\r\nHeidelberg\r\nTombuctú, hechizo del espíritu\r\nLectura y libertad\r\nLas maravillosas bibliotecas de Harvard\r\nLas bibliotecas y la integración del conocimiento\r\nAnsias que surcan mi ser\r\nTres pequeños poemas \r\n\r\nII)\tFerdousí en Gazni \r\n\t\r\n\t\tActo I\r\n\t\tActo II\r\n\r\nIII) \tPresente y misterio \r\n\r\nCapítulo I: Pasión por la historia\r\nCapítulo II: La familia Drusborck\r\nCapítulo III: Vuelta \r\nCapítulo IV: Camino del pasado\r\nCapítulo V: El misterio del presente\r\n\r\n","internal_url":"https://www.academia.edu/122251177/MUNDOS_PERDIDOS","translated_internal_url":"","created_at":"2024-07-22T02:06:22.214-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":950559,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":116957000,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116957000/thumbnails/1.jpg","file_name":"Mundos_perdidos.pdf","download_url":"https://www.academia.edu/attachments/116957000/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"MUNDOS_PERDIDOS.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116957000/Mundos_perdidos-libre.pdf?1721640523=\u0026response-content-disposition=attachment%3B+filename%3DMUNDOS_PERDIDOS.pdf\u0026Expires=1732474946\u0026Signature=Bauj3bdNW03Blvqd4Rb6vsMtf~7XG77HQXCfl2Ipg2aKktbH~Nl5Iu-3WHD8eLzZK~n9IkYPTz1E9ZD4eot6-IXquqfY9Hp-0Bvgp9pWet0h56cWWneYmSyQ8LuWpK7Iq0zCIyVz2~jbcFvcEcUG5TV9OYCAhU1z6XSktAspUS7sgENUJHgZdcusBdNijIje7I3Wutxk42NhldqYzCtm9ce9poc~QUcOHkzdzBJ-Gnsd0UB6nW9089RX6qNViq6lK9sdMRfDnOvrPrAzSuOYY250T1P--BPqtwa1hISfI5p201ml2VzyEDWFahqkrynX~7BXQskQV4vgdjmD8Q0iNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"MUNDOS_PERDIDOS","translated_slug":"","page_count":207,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":116957000,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116957000/thumbnails/1.jpg","file_name":"Mundos_perdidos.pdf","download_url":"https://www.academia.edu/attachments/116957000/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"MUNDOS_PERDIDOS.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116957000/Mundos_perdidos-libre.pdf?1721640523=\u0026response-content-disposition=attachment%3B+filename%3DMUNDOS_PERDIDOS.pdf\u0026Expires=1732474946\u0026Signature=Bauj3bdNW03Blvqd4Rb6vsMtf~7XG77HQXCfl2Ipg2aKktbH~Nl5Iu-3WHD8eLzZK~n9IkYPTz1E9ZD4eot6-IXquqfY9Hp-0Bvgp9pWet0h56cWWneYmSyQ8LuWpK7Iq0zCIyVz2~jbcFvcEcUG5TV9OYCAhU1z6XSktAspUS7sgENUJHgZdcusBdNijIje7I3Wutxk42NhldqYzCtm9ce9poc~QUcOHkzdzBJ-Gnsd0UB6nW9089RX6qNViq6lK9sdMRfDnOvrPrAzSuOYY250T1P--BPqtwa1hISfI5p201ml2VzyEDWFahqkrynX~7BXQskQV4vgdjmD8Q0iNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature"},{"id":23424,"name":"Philosophy and Literature","url":"https://www.academia.edu/Documents/in/Philosophy_and_Literature"},{"id":50363,"name":"Literatura","url":"https://www.academia.edu/Documents/in/Literatura"},{"id":61155,"name":"Estética","url":"https://www.academia.edu/Documents/in/Est%C3%A9tica"},{"id":396387,"name":"Filosofía y Literatura","url":"https://www.academia.edu/Documents/in/Filosofia_y_Literatura"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="121584793"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121584793/MEDEMO_O_EL_NIHILISMO"><img alt="Research paper thumbnail of MEDEMO, O EL NIHILISMO" class="work-thumbnail" src="https://attachments.academia-assets.com/116424688/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121584793/MEDEMO_O_EL_NIHILISMO">MEDEMO, O EL NIHILISMO</a></div><div class="wp-workCard_item"><span>Belleza, utopía y existencia</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Diálogo sobre el problema del nihilismo. Incluido en Belleza, utopía y existencia. Diálogos filos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Diálogo sobre el problema del nihilismo. Incluido en Belleza, utopía y existencia. Diálogos filosóficos en torno a preguntas básicas de la vida. 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Diálogos filosóficos en torno a preguntas básicas de la...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Incluido en Belleza, utopía y existencia. Diálogos filosóficos en torno a preguntas básicas de la vida. 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Colección de diálogos filosóficos, como Diálogo sobre ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Libro editado por DidacBook (Úbeda, 2023). 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Al buscarla, tanto el entendimiento como la sensibilidad contemplan un horizonte intrínsecamente inagotable, cuya naturaleza evoca lo infinito. Toda tendencia hacia ese hipotético final se vuelve asintótica, y es en el deseo de apreciar la belleza a través de las diversas manifestaciones de la palabra donde se revela la esencia más profunda del arte como culto a la expresión en sí misma, como entrega creadora e incondicionada.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5ff9ef12fe1be802fb5b73a916998aab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94683553,"asset_id":91379559,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94683553/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91379559"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91379559"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91379559; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=91379559]").text(description); $(".js-view-count[data-work-id=91379559]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 91379559; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='91379559']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 91379559, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5ff9ef12fe1be802fb5b73a916998aab" } } $('.js-work-strip[data-work-id=91379559]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":91379559,"title":"LA INFINITUD DE LA BELLEZA\r\n\r\n(Sapere Aude, Oviedo 2020)","translated_title":"","metadata":{"abstract":"A lo largo de los casi doscientos poemas que componen este libro, la belleza se concibe como un límite indefinido entre la idea y la forma. 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Refutación sistemá...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">(Texto incluido en "Las fronteras del pensamiento", Dykinson, 2022, 185-209).<br /><br />Refutación sistemática de las célebres cinco vías del Aquinate; discusión sobre una idea posible de Dios</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="07ba373c1e50128d68951d284328a13a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104009341,"asset_id":90273931,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104009341/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90273931"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90273931"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90273931; 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De lo racional a lo divino</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los conjuntos que son miembros de sí mismos; relación entre objetividad y subjetividad.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="05d007ab8db259a7678e9df1f9b14309" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86496644,"asset_id":79953964,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86496644/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79953964"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79953964"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79953964; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79953964]").text(description); $(".js-view-count[data-work-id=79953964]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79953964; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79953964']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79953964, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "05d007ab8db259a7678e9df1f9b14309" } } $('.js-work-strip[data-work-id=79953964]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79953964,"title":"Dios y la teoría de conjuntos","translated_title":"","metadata":{"abstract":"Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los conjuntos que son miembros de sí mismos; relación entre objetividad y subjetividad. 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Se trat...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Este trabajo tiene como principal objetivo reflexionar sobre los límites del pensamiento. Se trata de una cuestión tan estrechamente relacionada con la naturaleza del progreso intelectual que en la práctica el libro versa sobre este último interrogante, profundo y evasivo al mismo tiempo. Al plantearme cuáles son los límites del pensar, y si éstos únicamente radican en las imposiciones de la consistencia lógica, quiero también explorar la idea del progreso. Quiero preguntarme qué significa progresar en el reino del intelecto humano. La tesis central que defiendo es clara: progresar es ampliar los límites de lo pensable. Estamos, por tanto, ante un progreso eminentemente formal. Más allá de las verdades particulares obtenidas y de las evidencias acumuladas, muchas de las cuales seguramente se hallen destinadas a relativizarse, el progreso de la mente ante todo estriba en la posibilidad de concebir lo que parecía impensable. Más que a un ascenso hacia un espacio de verdades objetivas y permanentes, más que al contenido material de nuestro conocimiento, el progreso intelectual se refiere a la capacidad de trascender lo pensado para penetrar en el terreno de lo “aún no pensado”. No se me ocurre nada más grande y bello en este mundo que contemplar los logros de la mente humana. Y por mucho que admiremos los triunfos de nuestro entendimiento, nunca podemos saber a priori cuál es la auténtica frontera de lo pensable. El pensar siempre mira a lo infinito.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d59f1a20566e8c6815afc4473b6f30d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104015719,"asset_id":77253976,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104015719/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77253976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77253976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77253976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=77253976]").text(description); $(".js-view-count[data-work-id=77253976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 77253976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='77253976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 77253976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2d59f1a20566e8c6815afc4473b6f30d" } } $('.js-work-strip[data-work-id=77253976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":77253976,"title":"LAS FRONTERAS DEL PENSAMIENTO","translated_title":"","metadata":{"abstract":"Este trabajo tiene como principal objetivo reflexionar sobre los límites del pensamiento. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="69812975"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69812975/El_nacimiento_de_la_civilizaci%C3%B3n_egipcia"><img alt="Research paper thumbnail of El nacimiento de la civilización egipcia" class="work-thumbnail" src="https://attachments.academia-assets.com/86152093/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69812975/El_nacimiento_de_la_civilizaci%C3%B3n_egipcia">El nacimiento de la civilización egipcia</a></div><div class="wp-workCard_item"><span>Dauro</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes de una de las culturas más fascinantes y enigmáticas que ha conocido el mundo. Dividida en nueve capítulos ?el Sahara, Nubia, el oasis de El Fayum, la cultura de Merimde Beni-Salamé, El Omari, Maadi, el badariense, el amratiense y el gerzeense?, la obra explora las influencias africanas y asiáticas en la génesis del periodo predinástico y analiza cómo se configuraron los elementos materiales y simbólicos que contribuirían a modelar la civilización egipcia clásica en sus rasgos más definitorios.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d6f2f0631da57dcde45e5b46280e3fe7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86152093,"asset_id":69812975,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86152093/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69812975"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69812975"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69812975; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69812975]").text(description); $(".js-view-count[data-work-id=69812975]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69812975; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69812975']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 69812975, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d6f2f0631da57dcde45e5b46280e3fe7" } } $('.js-work-strip[data-work-id=69812975]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69812975,"title":"El nacimiento de la civilización egipcia","translated_title":"","metadata":{"abstract":"El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes de una de las culturas más fascinantes y enigmáticas que ha conocido el mundo. 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href="https://www.academia.edu/122251177/MUNDOS_PERDIDOS"><img alt="Research paper thumbnail of MUNDOS PERDIDOS" class="work-thumbnail" src="https://attachments.academia-assets.com/116957000/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/122251177/MUNDOS_PERDIDOS">MUNDOS PERDIDOS</a></div><div class="wp-workCard_item"><span>Dauro</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófico y teológico. Incluye una obra de teatro cuyo protagonista es el poeta Ferdousí. <br /> <br />ÍNDICE <br /> <br />Prefacio <br /> <br />I) Miscelánea estético-filosófica: <br /> <br />A) Invenciones <br /> <br />Urlil y el arte de pensar lo impensable <br />El libro del universo <br />La leyenda de Irsapur <br />El buscador <br />Beredpu-Ptah y el oasis desconocido <br />El imperio desvanecido <br />Tú, romano <br />Las huellas de la inmortalidad <br />Al-Mamún y el secreto de la Gran Pirámide <br />La ruta del deseo <br />La primera luz del cosmos <br />La agonía del descenso infinito <br />La huida hacia delante <br />Galamor y la lente omnisciente <br />Peripatético en un peripatético país <br />Breve diálogo entre una princesa y un perro <br /> <br />B) Evocaciones <br /> <br />Destilación filosófica <br />Universidades de Europa, almas de Europa (Oxford, Salamanca, Coímbra y Alcalá) <br />Heidelberg <br />Tombuctú, hechizo del espíritu <br />Lectura y libertad <br />Las maravillosas bibliotecas de Harvard <br />Las bibliotecas y la integración del conocimiento <br />Ansias que surcan mi ser <br />Tres pequeños poemas <br /> <br />II) Ferdousí en Gazni <br /> <br /> Acto I <br /> Acto II <br /> <br />III) Presente y misterio <br /> <br />Capítulo I: Pasión por la historia <br />Capítulo II: La familia Drusborck <br />Capítulo III: Vuelta <br />Capítulo IV: Camino del pasado <br />Capítulo V: El misterio del presente</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="567ba4b80af295272199ea03db9760ff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116957000,"asset_id":122251177,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116957000/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="122251177"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="122251177"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 122251177; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=122251177]").text(description); $(".js-view-count[data-work-id=122251177]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 122251177; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='122251177']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 122251177, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "567ba4b80af295272199ea03db9760ff" } } $('.js-work-strip[data-work-id=122251177]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":122251177,"title":"MUNDOS PERDIDOS","translated_title":"","metadata":{"abstract":"Colección de relatos inspirados en Egipto, Persia, la Europa medieval..., con trasfondo filosófico y teológico. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="121584793"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121584793/MEDEMO_O_EL_NIHILISMO"><img alt="Research paper thumbnail of MEDEMO, O EL NIHILISMO" class="work-thumbnail" src="https://attachments.academia-assets.com/116424688/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121584793/MEDEMO_O_EL_NIHILISMO">MEDEMO, O EL NIHILISMO</a></div><div class="wp-workCard_item"><span>Belleza, utopía y existencia</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Diálogo sobre el problema del nihilismo. Incluido en Belleza, utopía y existencia. Diálogos filos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Diálogo sobre el problema del nihilismo. Incluido en Belleza, utopía y existencia. Diálogos filosóficos en torno a preguntas básicas de la vida. DidacBook, 2023, 57-76).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0776eaf4c5fd3e4b9d0ea72a13088787" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116424688,"asset_id":121584793,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116424688/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121584793"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121584793"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121584793; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121584793]").text(description); $(".js-view-count[data-work-id=121584793]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121584793; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121584793']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121584793, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0776eaf4c5fd3e4b9d0ea72a13088787" } } $('.js-work-strip[data-work-id=121584793]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121584793,"title":"MEDEMO, O EL NIHILISMO","translated_title":"","metadata":{"abstract":"Diálogo sobre el problema del nihilismo. 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DidacBook, 2023, 13-55)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e2e4526b9951f7ea14c3bed10ec08a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116375678,"asset_id":121523264,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116375678/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121523264"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121523264"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121523264; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121523264]").text(description); $(".js-view-count[data-work-id=121523264]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121523264; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121523264']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121523264, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e2e4526b9951f7ea14c3bed10ec08a3" } } $('.js-work-strip[data-work-id=121523264]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121523264,"title":"DIÁLOGO SOBRE LA BELLEZA","translated_title":"","metadata":{"abstract":"Incluido en Belleza, utopía y existencia. 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Colección de diálogos filosóficos, como Diálogo sobre ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Libro editado por DidacBook (Úbeda, 2023). 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Al buscarla, tanto el entendimiento como la sensibilidad contemplan un horizonte intrínsecamente inagotable, cuya naturaleza evoca lo infinito. Toda tendencia hacia ese hipotético final se vuelve asintótica, y es en el deseo de apreciar la belleza a través de las diversas manifestaciones de la palabra donde se revela la esencia más profunda del arte como culto a la expresión en sí misma, como entrega creadora e incondicionada.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5ff9ef12fe1be802fb5b73a916998aab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94683553,"asset_id":91379559,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94683553/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91379559"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91379559"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91379559; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=91379559]").text(description); $(".js-view-count[data-work-id=91379559]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 91379559; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='91379559']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 91379559, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5ff9ef12fe1be802fb5b73a916998aab" } } $('.js-work-strip[data-work-id=91379559]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":91379559,"title":"LA INFINITUD DE LA BELLEZA\r\n\r\n(Sapere Aude, Oviedo 2020)","translated_title":"","metadata":{"abstract":"A lo largo de los casi doscientos poemas que componen este libro, la belleza se concibe como un límite indefinido entre la idea y la forma. 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Refutación sistemá...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">(Texto incluido en "Las fronteras del pensamiento", Dykinson, 2022, 185-209).<br /><br />Refutación sistemática de las célebres cinco vías del Aquinate; discusión sobre una idea posible de Dios</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="07ba373c1e50128d68951d284328a13a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104009341,"asset_id":90273931,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104009341/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90273931"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90273931"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90273931; 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De lo racional a lo divino</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los conjuntos que son miembros de sí mismos; relación entre objetividad y subjetividad.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="05d007ab8db259a7678e9df1f9b14309" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86496644,"asset_id":79953964,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86496644/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79953964"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79953964"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79953964; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79953964]").text(description); $(".js-view-count[data-work-id=79953964]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79953964; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79953964']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79953964, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "05d007ab8db259a7678e9df1f9b14309" } } $('.js-work-strip[data-work-id=79953964]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79953964,"title":"Dios y la teoría de conjuntos","translated_title":"","metadata":{"abstract":"Relación entre una idea filosófica posible de Dios y la teoría de conjuntos, en particular los conjuntos que son miembros de sí mismos; relación entre objetividad y subjetividad. 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Se trat...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Este trabajo tiene como principal objetivo reflexionar sobre los límites del pensamiento. Se trata de una cuestión tan estrechamente relacionada con la naturaleza del progreso intelectual que en la práctica el libro versa sobre este último interrogante, profundo y evasivo al mismo tiempo. Al plantearme cuáles son los límites del pensar, y si éstos únicamente radican en las imposiciones de la consistencia lógica, quiero también explorar la idea del progreso. Quiero preguntarme qué significa progresar en el reino del intelecto humano. La tesis central que defiendo es clara: progresar es ampliar los límites de lo pensable. Estamos, por tanto, ante un progreso eminentemente formal. Más allá de las verdades particulares obtenidas y de las evidencias acumuladas, muchas de las cuales seguramente se hallen destinadas a relativizarse, el progreso de la mente ante todo estriba en la posibilidad de concebir lo que parecía impensable. Más que a un ascenso hacia un espacio de verdades objetivas y permanentes, más que al contenido material de nuestro conocimiento, el progreso intelectual se refiere a la capacidad de trascender lo pensado para penetrar en el terreno de lo “aún no pensado”. No se me ocurre nada más grande y bello en este mundo que contemplar los logros de la mente humana. Y por mucho que admiremos los triunfos de nuestro entendimiento, nunca podemos saber a priori cuál es la auténtica frontera de lo pensable. El pensar siempre mira a lo infinito.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d59f1a20566e8c6815afc4473b6f30d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104015719,"asset_id":77253976,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104015719/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77253976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77253976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77253976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=77253976]").text(description); $(".js-view-count[data-work-id=77253976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 77253976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='77253976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 77253976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2d59f1a20566e8c6815afc4473b6f30d" } } $('.js-work-strip[data-work-id=77253976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":77253976,"title":"LAS FRONTERAS DEL PENSAMIENTO","translated_title":"","metadata":{"abstract":"Este trabajo tiene como principal objetivo reflexionar sobre los límites del pensamiento. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="69812975"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69812975/El_nacimiento_de_la_civilizaci%C3%B3n_egipcia"><img alt="Research paper thumbnail of El nacimiento de la civilización egipcia" class="work-thumbnail" src="https://attachments.academia-assets.com/86152093/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69812975/El_nacimiento_de_la_civilizaci%C3%B3n_egipcia">El nacimiento de la civilización egipcia</a></div><div class="wp-workCard_item"><span>Dauro</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes de una de las culturas más fascinantes y enigmáticas que ha conocido el mundo. Dividida en nueve capítulos ?el Sahara, Nubia, el oasis de El Fayum, la cultura de Merimde Beni-Salamé, El Omari, Maadi, el badariense, el amratiense y el gerzeense?, la obra explora las influencias africanas y asiáticas en la génesis del periodo predinástico y analiza cómo se configuraron los elementos materiales y simbólicos que contribuirían a modelar la civilización egipcia clásica en sus rasgos más definitorios.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d6f2f0631da57dcde45e5b46280e3fe7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86152093,"asset_id":69812975,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86152093/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69812975"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69812975"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69812975; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69812975]").text(description); $(".js-view-count[data-work-id=69812975]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69812975; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69812975']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 69812975, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d6f2f0631da57dcde45e5b46280e3fe7" } } $('.js-work-strip[data-work-id=69812975]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69812975,"title":"El nacimiento de la civilización egipcia","translated_title":"","metadata":{"abstract":"El nacimiento de la civilización egipcia presenta una investigación exhaustiva sobre los orígenes de una de las culturas más fascinantes y enigmáticas que ha conocido el mundo. 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class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125285256/MAAT_Y_COSMOS_ELEMENTOS_FILOS%C3%93FICOS_EN_LA_IDEA_DE_MUNDO_DE_LOS_ANTIGUOS_EGIPCIOS"><img alt="Research paper thumbnail of MAAT Y COSMOS: ELEMENTOS FILOSÓFICOS EN LA IDEA DE MUNDO DE LOS ANTIGUOS EGIPCIOS" class="work-thumbnail" src="https://attachments.academia-assets.com/119357060/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125285256/MAAT_Y_COSMOS_ELEMENTOS_FILOS%C3%93FICOS_EN_LA_IDEA_DE_MUNDO_DE_LOS_ANTIGUOS_EGIPCIOS">MAAT Y COSMOS: ELEMENTOS FILOSÓFICOS EN LA IDEA DE MUNDO DE LOS ANTIGUOS EGIPCIOS</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El artículo explora el paralelismo conceptual entre la idea egipcia de Maat y la noción griega de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">El artículo explora el paralelismo conceptual entre la idea egipcia de Maat y la noción<br />griega de cosmos (κόσμος), tal y como figura en la obra de dos egregios presocráticos: Heráclito y Empédocles. Lo hace dentro de un marco historiográfico que no<br />circunscribe el desarrollo del pensamiento filosófico a Grecia, sino que reconoce<br />elementos fundamentales de reflexión abstracta y sistemática en culturas anteriores. Aunque en la mentalidad de los antiguos egipcios Maat se hallaba revestida de<br />profundas connotaciones religiosas, el texto pone de relieve su importancia como<br />manifestación de un pensamiento filosófico subyacente, caracterizado por la representación del mundo como conjunto ordenado y armonioso en constante pugna con<br />el caos y la negatividad.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="73d30c4aeb3ce13e5bb49f6875551364" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119357060,"asset_id":125285256,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119357060/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125285256"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125285256"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125285256; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125285256]").text(description); $(".js-view-count[data-work-id=125285256]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125285256; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125285256']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125285256, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "73d30c4aeb3ce13e5bb49f6875551364" } } $('.js-work-strip[data-work-id=125285256]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125285256,"title":"MAAT Y COSMOS: ELEMENTOS FILOSÓFICOS EN LA IDEA DE MUNDO DE LOS ANTIGUOS EGIPCIOS","translated_title":"","metadata":{"abstract":"El artículo explora el paralelismo conceptual entre la idea egipcia de Maat y la noción\ngriega de cosmos (κόσμος), tal y como figura en la obra de dos egregios presocráticos: Heráclito y Empédocles. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="124629968"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124629968/Integrated_Information_Theory_and_panpsychism"><img alt="Research paper thumbnail of Integrated Information Theory and panpsychism" class="work-thumbnail" src="https://attachments.academia-assets.com/118821002/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124629968/Integrated_Information_Theory_and_panpsychism">Integrated Information Theory and panpsychism</a></div><div class="wp-workCard_item"><span>Linguistic and philosophical investigations</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Integrated Information Theory (IIT) has been challenged, among other reasons, for its supposed co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Integrated Information Theory (IIT) has been challenged, among other reasons, for its supposed commitment to panpsychism (the belief that mental qualities pertain, in different degrees, to all forms of being, not just to entities endowed with highly complex brains). Here I want to argue that in order to avoid accusations of this kind IIT must revisit the internal consistency and explanatory completeness of its axioms, by clarifying the set of conceptual restrictions that may overcome potential panpsychistic commitments.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5df39aa82441e871fa5dc2f02a0d9210" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118821002,"asset_id":124629968,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118821002/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124629968"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124629968"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124629968; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124629968]").text(description); $(".js-view-count[data-work-id=124629968]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124629968; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124629968']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 124629968, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5df39aa82441e871fa5dc2f02a0d9210" } } $('.js-work-strip[data-work-id=124629968]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124629968,"title":"Integrated Information Theory and panpsychism","translated_title":"","metadata":{"abstract":"Integrated Information Theory (IIT) has been challenged, among other reasons, for its supposed commitment to panpsychism (the belief that mental qualities pertain, in different degrees, to all forms of being, not just to entities endowed with highly complex brains). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="120260083"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/120260083/TRES_INCERTIDUMBRES_FUNDAMENTALES"><img alt="Research paper thumbnail of TRES INCERTIDUMBRES FUNDAMENTALES" class="work-thumbnail" src="https://attachments.academia-assets.com/115483319/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/120260083/TRES_INCERTIDUMBRES_FUNDAMENTALES">TRES INCERTIDUMBRES FUNDAMENTALES</a></div><div class="wp-workCard_item"><span>Diálogo filosófico 118, 4-22</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En este artículo planteo tres incertidumbres fundamentales a las que se enfrenta la mente humana:...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En este artículo planteo tres incertidumbres fundamentales a las que se enfrenta la mente humana: incertidumbre en el conocimiento, incertidumbre en la acción, incertidumbre en los fines últimos que nos mueven. La incertidumbre afectaría, por tanto, a las tres célebres preguntas kantianas: qué puedo saber, qué debo hacer, qué me cabe esperar. In this paper I propose three fundamental spheres of uncertainty that the human mind encounters: uncertainty concerning knowledge, uncertainty concerning action, uncertainty concerning our ultimate ends. Uncertainty would thus affect Kant's three famous questions: what can I know, what must I do, what may I hope.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b9d837cb00f11dc7607edcc2a5daf557" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115483319,"asset_id":120260083,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115483319/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="120260083"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="120260083"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 120260083; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=120260083]").text(description); $(".js-view-count[data-work-id=120260083]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 120260083; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='120260083']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 120260083, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b9d837cb00f11dc7607edcc2a5daf557" } } $('.js-work-strip[data-work-id=120260083]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":120260083,"title":"TRES INCERTIDUMBRES FUNDAMENTALES","translated_title":"","metadata":{"abstract":"En este artículo planteo tres incertidumbres fundamentales a las que se enfrenta la mente humana: incertidumbre en el conocimiento, incertidumbre en la acción, incertidumbre en los fines últimos que nos mueven. La incertidumbre afectaría, por tanto, a las tres célebres preguntas kantianas: qué puedo saber, qué debo hacer, qué me cabe esperar. In this paper I propose three fundamental spheres of uncertainty that the human mind encounters: uncertainty concerning knowledge, uncertainty concerning action, uncertainty concerning our ultimate ends. Uncertainty would thus affect Kant's three famous questions: what can I know, what must I do, what may I hope.","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Diálogo filosófico 118, 4-22"},"translated_abstract":"En este artículo planteo tres incertidumbres fundamentales a las que se enfrenta la mente humana: incertidumbre en el conocimiento, incertidumbre en la acción, incertidumbre en los fines últimos que nos mueven. La incertidumbre afectaría, por tanto, a las tres célebres preguntas kantianas: qué puedo saber, qué debo hacer, qué me cabe esperar. In this paper I propose three fundamental spheres of uncertainty that the human mind encounters: uncertainty concerning knowledge, uncertainty concerning action, uncertainty concerning our ultimate ends. Uncertainty would thus affect Kant's three famous questions: what can I know, what must I do, what may I hope.","internal_url":"https://www.academia.edu/120260083/TRES_INCERTIDUMBRES_FUNDAMENTALES","translated_internal_url":"","created_at":"2024-05-30T02:53:55.308-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":41782591,"work_id":120260083,"tagging_user_id":950559,"tagged_user_id":null,"co_author_invite_id":6491447,"email":"c***z@comillas.edu","display_order":1,"name":"Carlos Blanco1","title":"TRES INCERTIDUMBRES FUNDAMENTALES"}],"downloadable_attachments":[{"id":115483319,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/115483319/thumbnails/1.jpg","file_name":"Tres_incertidumbres_fundamentales.pdf","download_url":"https://www.academia.edu/attachments/115483319/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"TRES_INCERTIDUMBRES_FUNDAMENTALES.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/115483319/Tres_incertidumbres_fundamentales-libre.pdf?1717093788=\u0026response-content-disposition=attachment%3B+filename%3DTRES_INCERTIDUMBRES_FUNDAMENTALES.pdf\u0026Expires=1732474948\u0026Signature=X~HCGRX59QfI9HhhExgfdLyfMiKKc5miOMShnERfU5fxIK1FaYb1DKe0kUzKtBn0XX0KsIDwLRILrw7KNBZttJnSf~S7iOtHmT1KKdeCYnNsqLzEW5LzX5OKYBfzDLcvts0xAElghyoM0k5yT3LfV7Cun8IV09PRA2G8mKTouKCy41moisBzbKbDsHBinfHYaKrq3S3QgUkqlTmhZCpd3I-9Eg-LJPlVY6d1Ba5z0erDIlOOjBlDdoPqX~DSsvBdIvZqeXLgPPg1BLMriJCCp9GCGo7EYnfxMoPiNtJuCm-mFH4M9jlaCgKvoFD6pMc8JZSPsJFMKcwTTbeksjW6kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"TRES_INCERTIDUMBRES_FUNDAMENTALES","translated_slug":"","page_count":15,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":115483319,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/115483319/thumbnails/1.jpg","file_name":"Tres_incertidumbres_fundamentales.pdf","download_url":"https://www.academia.edu/attachments/115483319/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"TRES_INCERTIDUMBRES_FUNDAMENTALES.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/115483319/Tres_incertidumbres_fundamentales-libre.pdf?1717093788=\u0026response-content-disposition=attachment%3B+filename%3DTRES_INCERTIDUMBRES_FUNDAMENTALES.pdf\u0026Expires=1732474948\u0026Signature=X~HCGRX59QfI9HhhExgfdLyfMiKKc5miOMShnERfU5fxIK1FaYb1DKe0kUzKtBn0XX0KsIDwLRILrw7KNBZttJnSf~S7iOtHmT1KKdeCYnNsqLzEW5LzX5OKYBfzDLcvts0xAElghyoM0k5yT3LfV7Cun8IV09PRA2G8mKTouKCy41moisBzbKbDsHBinfHYaKrq3S3QgUkqlTmhZCpd3I-9Eg-LJPlVY6d1Ba5z0erDIlOOjBlDdoPqX~DSsvBdIvZqeXLgPPg1BLMriJCCp9GCGo7EYnfxMoPiNtJuCm-mFH4M9jlaCgKvoFD6pMc8JZSPsJFMKcwTTbeksjW6kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":60767,"name":"Epistemología","url":"https://www.academia.edu/Documents/in/Epistemolog%C3%ADa"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":61603,"name":"Uncertainty","url":"https://www.academia.edu/Documents/in/Uncertainty"},{"id":76151,"name":"Determinism","url":"https://www.academia.edu/Documents/in/Determinism"},{"id":225248,"name":"Determinismo","url":"https://www.academia.edu/Documents/in/Determinismo"},{"id":594405,"name":"Incertidumbre","url":"https://www.academia.edu/Documents/in/Incertidumbre"},{"id":774683,"name":"Indeterminismo","url":"https://www.academia.edu/Documents/in/Indeterminismo"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="119168522"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/119168522/Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO"><img alt="Research paper thumbnail of Do artificial intelligence systems understand, BLANCO-GARRIDO" class="work-thumbnail" src="https://attachments.academia-assets.com/114607335/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/119168522/Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO">Do artificial intelligence systems understand, BLANCO-GARRIDO</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://upco.academia.edu/CarlosBlanco">Carlos A Blanco</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/EGarridoMerch%C3%A1n">Eduardo César Garrido-Merchán</a></span></div><div class="wp-workCard_item"><span>Claridades. Revista de filosofía</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Are intelligent machines really intelligent? Is the underlying philosophical concept of intellige...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Are intelligent machines really<br />intelligent? Is the underlying<br />philosophical concept of intelligence<br />satisfactory for describing how<br />the present systems work? Is<br />understanding a necessary and<br />sufficient condition for intelligence?<br />If a machine could understand,<br />should we attribute subjectivity to<br />it? This paper addresses the problem<br />of deciding whether the so-called<br />“intelligent machines” are capable<br />of understanding, instead of merely<br />processing signs. It deals with the<br />relationship between syntax and<br />semantics. The main thesis concerns<br />the inevitability of semantics for<br />any discussion about the possibility<br />of building conscious machines,<br />condensed into the following two<br />tenets: “If a machine is capable of<br />understanding (in the strong sense),<br />then it must be capable of combining<br />rules and intuitions”; “If semantics<br />cannot be reduced to syntax, then<br />a machine cannot understand”.<br />Our conclusion states that it is not necessary to attribute understanding<br />to a machine in order to explain its<br />exhibited “intelligent” behavior; a<br />merely syntactic and mechanistic<br />approach to intelligence as a tasksolving tool suffices to justify the<br />range of operations that it can display<br />in the current state of technological<br />development.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa6c5c98122fe7f954b28c6181c5351b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":114607335,"asset_id":119168522,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/114607335/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="119168522"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="119168522"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 119168522; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=119168522]").text(description); $(".js-view-count[data-work-id=119168522]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 119168522; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='119168522']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 119168522, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa6c5c98122fe7f954b28c6181c5351b" } } $('.js-work-strip[data-work-id=119168522]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":119168522,"title":"Do artificial intelligence systems understand, BLANCO-GARRIDO","translated_title":"","metadata":{"doi":"10.24310/crf.16.1.2024.16441","abstract":"Are intelligent machines really\nintelligent? Is the underlying\nphilosophical concept of intelligence\nsatisfactory for describing how\nthe present systems work? Is\nunderstanding a necessary and\nsufficient condition for intelligence?\nIf a machine could understand,\nshould we attribute subjectivity to\nit? This paper addresses the problem\nof deciding whether the so-called\n“intelligent machines” are capable\nof understanding, instead of merely\nprocessing signs. It deals with the\nrelationship between syntax and\nsemantics. The main thesis concerns\nthe inevitability of semantics for\nany discussion about the possibility\nof building conscious machines,\ncondensed into the following two\ntenets: “If a machine is capable of\nunderstanding (in the strong sense),\nthen it must be capable of combining\nrules and intuitions”; “If semantics\ncannot be reduced to syntax, then\na machine cannot understand”.\nOur conclusion states that it is not necessary to attribute understanding\nto a machine in order to explain its\nexhibited “intelligent” behavior; a\nmerely syntactic and mechanistic\napproach to intelligence as a tasksolving tool suffices to justify the\nrange of operations that it can display\nin the current state of technological\ndevelopment.","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Claridades. Revista de filosofía"},"translated_abstract":"Are intelligent machines really\nintelligent? Is the underlying\nphilosophical concept of intelligence\nsatisfactory for describing how\nthe present systems work? Is\nunderstanding a necessary and\nsufficient condition for intelligence?\nIf a machine could understand,\nshould we attribute subjectivity to\nit? This paper addresses the problem\nof deciding whether the so-called\n“intelligent machines” are capable\nof understanding, instead of merely\nprocessing signs. It deals with the\nrelationship between syntax and\nsemantics. The main thesis concerns\nthe inevitability of semantics for\nany discussion about the possibility\nof building conscious machines,\ncondensed into the following two\ntenets: “If a machine is capable of\nunderstanding (in the strong sense),\nthen it must be capable of combining\nrules and intuitions”; “If semantics\ncannot be reduced to syntax, then\na machine cannot understand”.\nOur conclusion states that it is not necessary to attribute understanding\nto a machine in order to explain its\nexhibited “intelligent” behavior; a\nmerely syntactic and mechanistic\napproach to intelligence as a tasksolving tool suffices to justify the\nrange of operations that it can display\nin the current state of technological\ndevelopment.","internal_url":"https://www.academia.edu/119168522/Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO","translated_internal_url":"","created_at":"2024-05-16T03:19:54.959-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":41690326,"work_id":119168522,"tagging_user_id":950559,"tagged_user_id":315026550,"co_author_invite_id":8148621,"email":"e***o@icade.comillas.edu","display_order":1,"name":"Eduardo César Garrido-Merchán","title":"Do artificial intelligence systems understand, BLANCO-GARRIDO"}],"downloadable_attachments":[{"id":114607335,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/114607335/thumbnails/1.jpg","file_name":"Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO.pdf","download_url":"https://www.academia.edu/attachments/114607335/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Do_artificial_intelligence_systems_under.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/114607335/Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO-libre.pdf?1715856809=\u0026response-content-disposition=attachment%3B+filename%3DDo_artificial_intelligence_systems_under.pdf\u0026Expires=1732444956\u0026Signature=IfmTnW08N6wXecH3xs7NsoLbBeyAl-2YlIYnNJi6jUMsEl0zd9YysjcNevwqpIoJK8a0nSb1QQbvpt~bGqQ-aaMzlKSWu6DdA8JohQnCIJUwg3v2N9pgk6ajKoUhvi0TzEPUFY8fVtUVAvGL0Fgsu~P16RiEdsBn1zSFODGdp1dREvn2sINKdGFJYTwVG4zuYR8jMWWZY2jNTNpxdAygiLuCOIwM~7u9WKFkr-JgbrtLi1-qR8r0EXkAs5Dmkhyl~HArTwZEIzkcWpyptumsOMafv19dOUkotuiQJ2nAeVFSceD9~3zy35GmBE-aJbIBnKIx2bsfTCgl5-w7KasZWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO","translated_slug":"","page_count":36,"language":"en","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":114607335,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/114607335/thumbnails/1.jpg","file_name":"Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO.pdf","download_url":"https://www.academia.edu/attachments/114607335/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Do_artificial_intelligence_systems_under.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/114607335/Do_artificial_intelligence_systems_understand_BLANCO_GARRIDO-libre.pdf?1715856809=\u0026response-content-disposition=attachment%3B+filename%3DDo_artificial_intelligence_systems_under.pdf\u0026Expires=1732444956\u0026Signature=IfmTnW08N6wXecH3xs7NsoLbBeyAl-2YlIYnNJi6jUMsEl0zd9YysjcNevwqpIoJK8a0nSb1QQbvpt~bGqQ-aaMzlKSWu6DdA8JohQnCIJUwg3v2N9pgk6ajKoUhvi0TzEPUFY8fVtUVAvGL0Fgsu~P16RiEdsBn1zSFODGdp1dREvn2sINKdGFJYTwVG4zuYR8jMWWZY2jNTNpxdAygiLuCOIwM~7u9WKFkr-JgbrtLi1-qR8r0EXkAs5Dmkhyl~HArTwZEIzkcWpyptumsOMafv19dOUkotuiQJ2nAeVFSceD9~3zy35GmBE-aJbIBnKIx2bsfTCgl5-w7KasZWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":465,"name":"Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Artificial_Intelligence"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":74262,"name":"Philosophy of Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Philosophy_of_Artificial_Intelligence"},{"id":141502,"name":"Inteligencia artificial","url":"https://www.academia.edu/Documents/in/Inteligencia_artificial-1"},{"id":278074,"name":"Filosofía de la Mente","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_Mente"},{"id":956456,"name":"Thinking Machines","url":"https://www.academia.edu/Documents/in/Thinking_Machines"},{"id":1703439,"name":"Filosofía de la Inteligencia Artificial","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_Inteligencia_Artificial"}],"urls":[]}, dispatcherData: dispatcherData }); 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El debate sobre qué nos hace humanos continúa abierto. Además, tampoco ten...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">¿Qué nos hará humanos? El debate sobre qué nos hace humanos continúa abierto. Además, tampoco tenemos por qué asumir un único concepto de lo humano. Incluso quizás debamos mirar a la inteligencia artificial no como una competidora y una amenaza, sino plantearnos qué alianzas estableceremos con ella. LA CAPACIDAD DE INVENTARNOS A NOSOTROS MISMOS The ability to invent ourselves WHAT WILL MAKE US HUMAN? The debate about what makes us human remains open. Nor do we have to assume a single concept of what is human. Perhaps we should even look at artificial intelligence not as a competitor and a threat, but rather consider what alliances we will establish with it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5d2b7ce1554d6a2c4020e5d544141fc1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109616452,"asset_id":112361915,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109616452/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112361915"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112361915"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112361915; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112361915]").text(description); $(".js-view-count[data-work-id=112361915]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112361915; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112361915']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112361915, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5d2b7ce1554d6a2c4020e5d544141fc1" } } $('.js-work-strip[data-work-id=112361915]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112361915,"title":"¿Qué nos hará humanos?","translated_title":"","metadata":{"abstract":"¿Qué nos hará humanos? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="84418341"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/84418341/Do_Artificial_Intelligence_Systems_Understand"><img alt="Research paper thumbnail of Do Artificial Intelligence Systems Understand" class="work-thumbnail" src="https://attachments.academia-assets.com/89450414/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/84418341/Do_Artificial_Intelligence_Systems_Understand">Do Artificial Intelligence Systems Understand</a></div><div class="wp-workCard_item"><span>Arxiv</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Are intelligent machines really intelligent? Is the underlying philosophical concept of intellige...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Are intelligent machines really intelligent? Is the underlying philosophical concept of intelligence satisfactory for describing how the present systems work? Is understanding a necessary and sufficient condition for intelligence? If a machine could understand, should we attribute subjectivity to it? This paper addresses the problem of deciding whether the so-called "intelligent machines" are capable of understanding, instead of merely processing signs. It deals with the relationship between syntax and semantics. The main thesis concerns the inevitability of semantics for any discussion about the possibility of building conscious machines, condensed into the following two tenets: "If a machine is capable of understanding (in the strong sense), then it must be capable of combining rules and intuitions"; "If semantics cannot be reduced to syntax, then a machine cannot understand." Our conclusion states that it is not necessary to attribute understanding to a machine in order to explain its exhibited "intelligent" behavior; a merely syntactic and mechanistic approach to intelligence as a task-solving tool suffices to justify the range of operations that it can display in the current state of technological development.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d3863043d5d41269f81844d05773eee8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89450414,"asset_id":84418341,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89450414/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="84418341"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="84418341"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 84418341; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=84418341]").text(description); $(".js-view-count[data-work-id=84418341]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 84418341; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='84418341']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 84418341, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d3863043d5d41269f81844d05773eee8" } } $('.js-work-strip[data-work-id=84418341]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":84418341,"title":"Do Artificial Intelligence Systems Understand","translated_title":"","metadata":{"abstract":"Are intelligent machines really intelligent? Is the underlying philosophical concept of intelligence satisfactory for describing how the present systems work? Is understanding a necessary and sufficient condition for intelligence? If a machine could understand, should we attribute subjectivity to it? This paper addresses the problem of deciding whether the so-called \"intelligent machines\" are capable of understanding, instead of merely processing signs. It deals with the relationship between syntax and semantics. The main thesis concerns the inevitability of semantics for any discussion about the possibility of building conscious machines, condensed into the following two tenets: \"If a machine is capable of understanding (in the strong sense), then it must be capable of combining rules and intuitions\"; \"If semantics cannot be reduced to syntax, then a machine cannot understand.\" Our conclusion states that it is not necessary to attribute understanding to a machine in order to explain its exhibited \"intelligent\" behavior; a merely syntactic and mechanistic approach to intelligence as a task-solving tool suffices to justify the range of operations that it can display in the current state of technological development.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Arxiv"},"translated_abstract":"Are intelligent machines really intelligent? 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The main thesis concerns the inevitability of semantics for any discussion about the possibility of building conscious machines, condensed into the following two tenets: \"If a machine is capable of understanding (in the strong sense), then it must be capable of combining rules and intuitions\"; \"If semantics cannot be reduced to syntax, then a machine cannot understand.\" Our conclusion states that it is not necessary to attribute understanding to a machine in order to explain its exhibited \"intelligent\" behavior; a merely syntactic and mechanistic approach to intelligence as a task-solving tool suffices to justify the range of operations that it can display in the current state of technological development.","internal_url":"https://www.academia.edu/84418341/Do_Artificial_Intelligence_Systems_Understand","translated_internal_url":"","created_at":"2022-08-10T05:31:19.660-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":89450414,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89450414/thumbnails/1.jpg","file_name":"Do_Artificial_Intelligence_Systems_Under.pdf","download_url":"https://www.academia.edu/attachments/89450414/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Do_Artificial_Intelligence_Systems_Under.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89450414/Do_Artificial_Intelligence_Systems_Under-libre.pdf?1660135991=\u0026response-content-disposition=attachment%3B+filename%3DDo_Artificial_Intelligence_Systems_Under.pdf\u0026Expires=1732474949\u0026Signature=Xlu1blEQ~-X4kqMMMJhEBoSy80NWzUkyVTx-5Z9rBMl~kSv~Oj6Gmw5OOL3q4rhrjOVeOSe1rc2BEH9KqC23dpZbbP-K8EW1yhtDYmXnlbN2Jc4Rpbk8FC8npz4yn4l1HA4JMutQb58shcF66wmmuAMPF4YuTO-KtNYXn4gjKHgYflyhNkEG7bTjpPmyna8eM0upMcltWU0CBJcET1afS82LuOc4vcLzuI1hWHNM5VBKXOf2EauNl12b5qiIlDWQuJWRsQyI3T9drMB5w--tCLKGF6L0ImAdle9MvYn0iFAIHkizT3-0XqcYsRG9XhMOIaMjU56eIp6~sBy75cTCMg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Do_Artificial_Intelligence_Systems_Understand","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":89450414,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89450414/thumbnails/1.jpg","file_name":"Do_Artificial_Intelligence_Systems_Under.pdf","download_url":"https://www.academia.edu/attachments/89450414/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Do_Artificial_Intelligence_Systems_Under.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89450414/Do_Artificial_Intelligence_Systems_Under-libre.pdf?1660135991=\u0026response-content-disposition=attachment%3B+filename%3DDo_Artificial_Intelligence_Systems_Under.pdf\u0026Expires=1732474949\u0026Signature=Xlu1blEQ~-X4kqMMMJhEBoSy80NWzUkyVTx-5Z9rBMl~kSv~Oj6Gmw5OOL3q4rhrjOVeOSe1rc2BEH9KqC23dpZbbP-K8EW1yhtDYmXnlbN2Jc4Rpbk8FC8npz4yn4l1HA4JMutQb58shcF66wmmuAMPF4YuTO-KtNYXn4gjKHgYflyhNkEG7bTjpPmyna8eM0upMcltWU0CBJcET1afS82LuOc4vcLzuI1hWHNM5VBKXOf2EauNl12b5qiIlDWQuJWRsQyI3T9drMB5w--tCLKGF6L0ImAdle9MvYn0iFAIHkizT3-0XqcYsRG9XhMOIaMjU56eIp6~sBy75cTCMg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":465,"name":"Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Artificial_Intelligence"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":79362,"name":"Conciencia","url":"https://www.academia.edu/Documents/in/Conciencia"},{"id":141502,"name":"Inteligencia artificial","url":"https://www.academia.edu/Documents/in/Inteligencia_artificial-1"},{"id":278074,"name":"Filosofía de la Mente","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_Mente"},{"id":983429,"name":"Philosophy of Mind and Artificial Intelligence \u0026 AI","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_and_Artificial_Intelligence_and_AI"},{"id":1703439,"name":"Filosofía de la Inteligencia Artificial","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_Inteligencia_Artificial"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="69257155"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69257155/The_general_resurrection_of_the_dead_in_the_synoptic_gospels"><img alt="Research paper thumbnail of The general resurrection of the dead in the synoptic gospels" class="work-thumbnail" src="https://attachments.academia-assets.com/79421784/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69257155/The_general_resurrection_of_the_dead_in_the_synoptic_gospels">The general resurrection of the dead in the synoptic gospels</a></div><div class="wp-workCard_item"><span>Franciscanum</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The aim of this paper is to analyze the idea of general resurrection of the dead at the end of ti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The aim of this paper is to analyze the idea of general resurrection of the dead at the<br />end of times in the synoptic Gospels. We intend to clarify whether this concept can be<br />interpreted as a transposition of the parallel belief contained in some intertestamental<br />writings, or if the singularity of the religious experience expressed in the synoptic Gospels<br />establishes an inexorable moment of discontinuity with the previous apocalyptic framework,<br />making it impossible to understand this doctrine on the sole basis of its Jewish precedents.<br />In order to accomplish our goal, we shall first study the general resurrection of the dead in<br />the Q source, the references to this notion in the gospel of Mark, and its meaning in both<br />Matthew and Luke. We will exclude from our treatment all the topics related with the<br />resurrection of Jesus, and we will be focused on the explicit mentions of the doctrine of the<br />resurrection of the dead as such. Since implicit beliefs are always difficult to assess,<br />especially in the context of eschatological ideas, in which vagueness and absence of a<br />systematic effort of exposition often prevail, we will not allude to other synoptic passages<br />which have been regarded as potential expressions of the doctrine of the resurrection of the<br />dead at the end of times.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ecee23235c1867c11a66f6bf84264ded" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79421784,"asset_id":69257155,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79421784/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69257155"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69257155"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69257155; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69257155]").text(description); $(".js-view-count[data-work-id=69257155]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69257155; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69257155']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 69257155, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ecee23235c1867c11a66f6bf84264ded" } } $('.js-work-strip[data-work-id=69257155]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69257155,"title":"The general resurrection of the dead in the synoptic gospels","translated_title":"","metadata":{"abstract":"The aim of this paper is to analyze the idea of general resurrection of the dead at the\nend of times in the synoptic Gospels. We intend to clarify whether this concept can be\ninterpreted as a transposition of the parallel belief contained in some intertestamental\nwritings, or if the singularity of the religious experience expressed in the synoptic Gospels\nestablishes an inexorable moment of discontinuity with the previous apocalyptic framework,\nmaking it impossible to understand this doctrine on the sole basis of its Jewish precedents.\nIn order to accomplish our goal, we shall first study the general resurrection of the dead in\nthe Q source, the references to this notion in the gospel of Mark, and its meaning in both\nMatthew and Luke. We will exclude from our treatment all the topics related with the\nresurrection of Jesus, and we will be focused on the explicit mentions of the doctrine of the\nresurrection of the dead as such. Since implicit beliefs are always difficult to assess,\nespecially in the context of eschatological ideas, in which vagueness and absence of a\nsystematic effort of exposition often prevail, we will not allude to other synoptic passages\nwhich have been regarded as potential expressions of the doctrine of the resurrection of the\ndead at the end of times.\n","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Franciscanum"},"translated_abstract":"The aim of this paper is to analyze the idea of general resurrection of the dead at the\nend of times in the synoptic Gospels. We intend to clarify whether this concept can be\ninterpreted as a transposition of the parallel belief contained in some intertestamental\nwritings, or if the singularity of the religious experience expressed in the synoptic Gospels\nestablishes an inexorable moment of discontinuity with the previous apocalyptic framework,\nmaking it impossible to understand this doctrine on the sole basis of its Jewish precedents.\nIn order to accomplish our goal, we shall first study the general resurrection of the dead in\nthe Q source, the references to this notion in the gospel of Mark, and its meaning in both\nMatthew and Luke. We will exclude from our treatment all the topics related with the\nresurrection of Jesus, and we will be focused on the explicit mentions of the doctrine of the\nresurrection of the dead as such. Since implicit beliefs are always difficult to assess,\nespecially in the context of eschatological ideas, in which vagueness and absence of a\nsystematic effort of exposition often prevail, we will not allude to other synoptic passages\nwhich have been regarded as potential expressions of the doctrine of the resurrection of the\ndead at the end of times.\n","internal_url":"https://www.academia.edu/69257155/The_general_resurrection_of_the_dead_in_the_synoptic_gospels","translated_internal_url":"","created_at":"2022-01-23T08:16:39.771-08:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":79421784,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79421784/thumbnails/1.jpg","file_name":"The_general_resurrection_of_the_dead_in_the_synoptic_gospels_Franciscanum.pdf","download_url":"https://www.academia.edu/attachments/79421784/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_general_resurrection_of_the_dead_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79421784/The_general_resurrection_of_the_dead_in_the_synoptic_gospels_Franciscanum-libre.pdf?1642957390=\u0026response-content-disposition=attachment%3B+filename%3DThe_general_resurrection_of_the_dead_in.pdf\u0026Expires=1732444956\u0026Signature=NSVw7VOsg6f4Of6soz5aImgw4O5bIDJxrbZFqNUNA~RqdzRxxZZSVDfSotIEV2LX0~LBmTfREtIpD1P2CjlrItmLd4-4yaxQyX2lVIM~qJjg1zW329V4bHxdDf3Irdaq610jMyyBU2gFNaRzVUpOMjTIhgUfUsw6V9ADXn93UJDucTAXwsgU9Gt68duZUdmA~6hhRXlwMjgZfHr1pRx0QogyKiRAGee8DSe9-nviLgetpCK64Iy8zY0Ul0np4D03hsy0M9jObSlxlsiCuxqRPfjaUxlIKNVbamdtFC4KWvW9crJ~tS0c-cGYAYV8ss~NQUdzNBqH1s5pbC4bgIkGSg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_general_resurrection_of_the_dead_in_the_synoptic_gospels","translated_slug":"","page_count":29,"language":"en","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":79421784,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79421784/thumbnails/1.jpg","file_name":"The_general_resurrection_of_the_dead_in_the_synoptic_gospels_Franciscanum.pdf","download_url":"https://www.academia.edu/attachments/79421784/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_general_resurrection_of_the_dead_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79421784/The_general_resurrection_of_the_dead_in_the_synoptic_gospels_Franciscanum-libre.pdf?1642957390=\u0026response-content-disposition=attachment%3B+filename%3DThe_general_resurrection_of_the_dead_in.pdf\u0026Expires=1732444956\u0026Signature=NSVw7VOsg6f4Of6soz5aImgw4O5bIDJxrbZFqNUNA~RqdzRxxZZSVDfSotIEV2LX0~LBmTfREtIpD1P2CjlrItmLd4-4yaxQyX2lVIM~qJjg1zW329V4bHxdDf3Irdaq610jMyyBU2gFNaRzVUpOMjTIhgUfUsw6V9ADXn93UJDucTAXwsgU9Gt68duZUdmA~6hhRXlwMjgZfHr1pRx0QogyKiRAGee8DSe9-nviLgetpCK64Iy8zY0Ul0np4D03hsy0M9jObSlxlsiCuxqRPfjaUxlIKNVbamdtFC4KWvW9crJ~tS0c-cGYAYV8ss~NQUdzNBqH1s5pbC4bgIkGSg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2262,"name":"New Testament","url":"https://www.academia.edu/Documents/in/New_Testament"},{"id":7992,"name":"Eschatology and Apocalypticism","url":"https://www.academia.edu/Documents/in/Eschatology_and_Apocalypticism"},{"id":10939,"name":"Apocalyptic Eschatology","url":"https://www.academia.edu/Documents/in/Apocalyptic_Eschatology"},{"id":45413,"name":"New Testament Textual Criticism","url":"https://www.academia.edu/Documents/in/New_Testament_Textual_Criticism"},{"id":120640,"name":"New Testament Studies","url":"https://www.academia.edu/Documents/in/New_Testament_Studies"},{"id":509792,"name":"Escatología","url":"https://www.academia.edu/Documents/in/Escatolog%C3%ADa"},{"id":765719,"name":"Nuevo Testamento","url":"https://www.academia.edu/Documents/in/Nuevo_Testamento"}],"urls":[]}, dispatcherData: dispatcherData }); 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Es propósito nuestro esbozar una reflexión sobre las líneas históricas seguidas en el pensamiento occidental (y en la medida de lo posible, en el oriental) en torno a las concepciones integrales que de la Filosofía se han ofrecido.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0e701829642b07c0ad525a2fbd47b60b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":74777149,"asset_id":61845748,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/74777149/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="61845748"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="61845748"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 61845748; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=61845748]").text(description); $(".js-view-count[data-work-id=61845748]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 61845748; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='61845748']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 61845748, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0e701829642b07c0ad525a2fbd47b60b" } } $('.js-work-strip[data-work-id=61845748]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":61845748,"title":"Esbozo de la teoría de la superforma","translated_title":"","metadata":{"abstract":"La Historia nos enseña que los hombres, a pesar de sus divergencias y de la multiplicidad de sistemas concebidos, siempre han ansiado la completitud. 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Es propósito nuestro esbozar una reflexión sobre las líneas históricas seguidas en el pensamiento occidental (y en la medida de lo posible, en el oriental) en torno a las concepciones integrales que de la Filosofía se han ofrecido.","internal_url":"https://www.academia.edu/61845748/Esbozo_de_la_teor%C3%ADa_de_la_superforma","translated_internal_url":"","created_at":"2021-11-17T03:21:50.279-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":74777149,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/74777149/thumbnails/1.jpg","file_name":"Esbozo_de_la_teoria_de_la_superforma.pdf","download_url":"https://www.academia.edu/attachments/74777149/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esbozo_de_la_teoria_de_la_superforma.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/74777149/Esbozo_de_la_teoria_de_la_superforma-libre.pdf?1637149556=\u0026response-content-disposition=attachment%3B+filename%3DEsbozo_de_la_teoria_de_la_superforma.pdf\u0026Expires=1732474949\u0026Signature=VsYpCOiQKdF3~TbjWeKC3QqCODs~yzhYRH9sLnh4s0smtRVTVXwy1hIMrLTJ9jhMN-7IVNssdPnjwC6slygY5m1bBU05OPpfYKeCKOJi89nKyuvDLW41GwB10usNM~5FWs0CD74wKoUKMqOulFfcAw3xb6ufmcPCX~K5rWuZAKJGB~~0~KK2fc1ObR9BuoqaRau4hWZruHwl6KwvZl6R5SNLtSrKnk4mF6FNo~THhUN~GWm7nuZBtsL2wy3AGcUEa22o-vcR4ObUwCW3ucPwC95dxDxzumjyhzT1S3U9eOLJiAtARaA22iE7ZPIaywBX7g53JAnPfC5zTsMfWTlFxQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Esbozo_de_la_teoría_de_la_superforma","translated_slug":"","page_count":8,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":74777149,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/74777149/thumbnails/1.jpg","file_name":"Esbozo_de_la_teoria_de_la_superforma.pdf","download_url":"https://www.academia.edu/attachments/74777149/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esbozo_de_la_teoria_de_la_superforma.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/74777149/Esbozo_de_la_teoria_de_la_superforma-libre.pdf?1637149556=\u0026response-content-disposition=attachment%3B+filename%3DEsbozo_de_la_teoria_de_la_superforma.pdf\u0026Expires=1732474949\u0026Signature=VsYpCOiQKdF3~TbjWeKC3QqCODs~yzhYRH9sLnh4s0smtRVTVXwy1hIMrLTJ9jhMN-7IVNssdPnjwC6slygY5m1bBU05OPpfYKeCKOJi89nKyuvDLW41GwB10usNM~5FWs0CD74wKoUKMqOulFfcAw3xb6ufmcPCX~K5rWuZAKJGB~~0~KK2fc1ObR9BuoqaRau4hWZruHwl6KwvZl6R5SNLtSrKnk4mF6FNo~THhUN~GWm7nuZBtsL2wy3AGcUEa22o-vcR4ObUwCW3ucPwC95dxDxzumjyhzT1S3U9eOLJiAtARaA22iE7ZPIaywBX7g53JAnPfC5zTsMfWTlFxQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":117413,"name":"Metafísica","url":"https://www.academia.edu/Documents/in/Metaf%C3%ADsica"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="61845660"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/61845660/Teor%C3%ADa_de_la_cohesi%C3%B3n_c%C3%B3smica_academia"><img alt="Research paper thumbnail of Teoría de la cohesión cósmica academia" class="work-thumbnail" src="https://attachments.academia-assets.com/74777077/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/61845660/Teor%C3%ADa_de_la_cohesi%C3%B3n_c%C3%B3smica_academia">Teoría de la cohesión cósmica academia</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">No ha pasado desapercibido a los intelectos inquietos de la Historia que el Universo, en cuanto t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">No ha pasado desapercibido a los intelectos inquietos de la Historia que el Universo, en cuanto tal, es un conjunto inteligible, lógico, dotado de una asombrosa armonía ontológica. Es así que ya desde los albores de su racionalidad, el hombre se ha afanado por escrutar los otrora inefables misterios del Cosmos, los mecanismos que regían los fenómenos diversos de la realidad material. Es propósito de este breve ensayo exponer las bases de esta cohesión en el seno del mundo material a partir de presupuestos de carácter lingüístico, a fin de mostrar que la inteligibilidad de la Naturaleza responde ciertamente a un admirable sustrato lógico que constituye el fundamento auténtico del orden, del peso y de la medida (Sap. 11,20) existentes, y que hemos tratado de englobar en el marco más amplio de la teoría de la superforma.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e1506e7dd7b63a90fa1c9ab75898685" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":74777077,"asset_id":61845660,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/74777077/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="61845660"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="61845660"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 61845660; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=61845660]").text(description); $(".js-view-count[data-work-id=61845660]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 61845660; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='61845660']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 61845660, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e1506e7dd7b63a90fa1c9ab75898685" } } $('.js-work-strip[data-work-id=61845660]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":61845660,"title":"Teoría de la cohesión cósmica academia","translated_title":"","metadata":{"abstract":"No ha pasado desapercibido a los intelectos inquietos de la Historia que el Universo, en cuanto tal, es un conjunto inteligible, lógico, dotado de una asombrosa armonía ontológica. Es así que ya desde los albores de su racionalidad, el hombre se ha afanado por escrutar los otrora inefables misterios del Cosmos, los mecanismos que regían los fenómenos diversos de la realidad material. Es propósito de este breve ensayo exponer las bases de esta cohesión en el seno del mundo material a partir de presupuestos de carácter lingüístico, a fin de mostrar que la inteligibilidad de la Naturaleza responde ciertamente a un admirable sustrato lógico que constituye el fundamento auténtico del orden, del peso y de la medida (Sap. 11,20) existentes, y que hemos tratado de englobar en el marco más amplio de la teoría de la superforma."},"translated_abstract":"No ha pasado desapercibido a los intelectos inquietos de la Historia que el Universo, en cuanto tal, es un conjunto inteligible, lógico, dotado de una asombrosa armonía ontológica. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43407014"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43407014/URLIL_Y_EL_ARTE_DE_PENSAR_LO_IMPENSABLE"><img alt="Research paper thumbnail of URLIL Y EL ARTE DE PENSAR LO IMPENSABLE" class="work-thumbnail" src="https://attachments.academia-assets.com/86872411/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43407014/URLIL_Y_EL_ARTE_DE_PENSAR_LO_IMPENSABLE">URLIL Y EL ARTE DE PENSAR LO IMPENSABLE</a></div><div class="wp-workCard_item"><span>El Cuaderno Digital</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">(https://elcuadernodigital.com/2020/06/22/urlil-y-el-arte-de-pensar-lo-impensable/). Relato liter...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">(<a href="https://elcuadernodigital.com/2020/06/22/urlil-y-el-arte-de-pensar-lo-impensable/" rel="nofollow">https://elcuadernodigital.com/2020/06/22/urlil-y-el-arte-de-pensar-lo-impensable/</a>).<br />Relato literario y filosófico sobre la búsqueda del "Mahavasana", la ciencia suprema de Urlil.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="efd59308ecea41da5bf641be7069b754" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86872411,"asset_id":43407014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86872411/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43407014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43407014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43407014; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43285327"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43285327/Anticipaci%C3%B3n"><img alt="Research paper thumbnail of Anticipación" class="work-thumbnail" src="https://attachments.academia-assets.com/63561276/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43285327/Anticipaci%C3%B3n">Anticipación</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Se calcula que existen decenas de trillones de virus en la naturaleza. Como su capacidad de mutac...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Se calcula que existen decenas de trillones de virus en la naturaleza. Como su capacidad de mutación es prácticamente impredecible, la cuestión no es si llegará una nueva pandemia, sino cuándo y en qué circunstancias. Esta terrible crisis que hoy sufre el mundo nos ha enseñado varias lecciones de suma importancia para el futuro de la humanidad. Quiero resaltar algunas de ellas. La primera tiene que ver con la humildad epistemológica. Una pregunta legítima que debemos plantearnos es por qué, pese a la asombrosa cantidad (y calidad) de conocimientos que hoy atesoramos, pese a la magnitud de los progresos científicos y técnicos alcanzados, pese a la adquisición de una conciencia más profunda en torno a los retos globales y a los riesgos existenciales, no hemos podido anticiparnos adecuadamente al covid-19 y a los estragos que causa. Por mucho que algunas voces se adelantaran, aun tímidamente, a esta catástrofe, con anuncios verdaderamente proféticos sobre la posibilidad de que un virus letal surgiese y se propagara por este mundo globalizado, pocos asumieron esas alertas como premoniciones de un peligro real e inminente. Desde luego, no estaban en el centro del debate público. ¿Por qué han fallado de manera tan flagrante nuestros sistemas predictivos? La segunda constituye un recordatorio de nuestra vulnerabilidad. Por elevadas que a veces se nos antojen nuestras aspiraciones filosóficas y religiosas, no podemos ocultar que somos seres naturales, productos de la evolución biológica. Estamos a merced de las fuerzas ciegas de la naturaleza, que ni nos diseñaron conscientemente ni velan hoy por nuestro destino. Sólo el conocimiento de la naturaleza nos proporciona medios para adelantarnos a ellas y así conquistar un relativo nivel de autonomía con respecto a procesos indiferentes a nuestra felicidad. La razón es la única herramienta que poseemos para anticiparnos a lo desconocido. En tercer lugar, hemos aprendido que los sistemas de protección social no son un lujo, sino un imperativo para todas las sociedades. Necesitamos, precisamente, una razón solidaria, una razón que busque conocer para mejorar el mundo: una razón unida a una ética, a unos valores que nos ayuden a emplear el conocimiento en beneficio de todos. El tenebroso horizonte económico que nos aguarda, con millones de personas desempleadas y un clima de probable desconfianza generalizada en el porvenir, nos obliga a pensar, solidaria y creativamente, en cuáles son las formas más justas y efectivas de organizarnos para afrontar este descomunal desafío. Sólo la ciencia nos salvará de esta crisis global</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9d351192e48b1c6694d38fa2cbfdeb9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63561276,"asset_id":43285327,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63561276/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43285327"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43285327"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43285327; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43285327]").text(description); $(".js-view-count[data-work-id=43285327]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43285327; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43285327']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43285327, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c9d351192e48b1c6694d38fa2cbfdeb9" } } $('.js-work-strip[data-work-id=43285327]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43285327,"title":"Anticipación","translated_title":"","metadata":{"abstract":"Se calcula que existen decenas de trillones de virus en la naturaleza. Como su capacidad de mutación es prácticamente impredecible, la cuestión no es si llegará una nueva pandemia, sino cuándo y en qué circunstancias. Esta terrible crisis que hoy sufre el mundo nos ha enseñado varias lecciones de suma importancia para el futuro de la humanidad. Quiero resaltar algunas de ellas. La primera tiene que ver con la humildad epistemológica. Una pregunta legítima que debemos plantearnos es por qué, pese a la asombrosa cantidad (y calidad) de conocimientos que hoy atesoramos, pese a la magnitud de los progresos científicos y técnicos alcanzados, pese a la adquisición de una conciencia más profunda en torno a los retos globales y a los riesgos existenciales, no hemos podido anticiparnos adecuadamente al covid-19 y a los estragos que causa. Por mucho que algunas voces se adelantaran, aun tímidamente, a esta catástrofe, con anuncios verdaderamente proféticos sobre la posibilidad de que un virus letal surgiese y se propagara por este mundo globalizado, pocos asumieron esas alertas como premoniciones de un peligro real e inminente. Desde luego, no estaban en el centro del debate público. ¿Por qué han fallado de manera tan flagrante nuestros sistemas predictivos? La segunda constituye un recordatorio de nuestra vulnerabilidad. Por elevadas que a veces se nos antojen nuestras aspiraciones filosóficas y religiosas, no podemos ocultar que somos seres naturales, productos de la evolución biológica. Estamos a merced de las fuerzas ciegas de la naturaleza, que ni nos diseñaron conscientemente ni velan hoy por nuestro destino. Sólo el conocimiento de la naturaleza nos proporciona medios para adelantarnos a ellas y así conquistar un relativo nivel de autonomía con respecto a procesos indiferentes a nuestra felicidad. La razón es la única herramienta que poseemos para anticiparnos a lo desconocido. En tercer lugar, hemos aprendido que los sistemas de protección social no son un lujo, sino un imperativo para todas las sociedades. Necesitamos, precisamente, una razón solidaria, una razón que busque conocer para mejorar el mundo: una razón unida a una ética, a unos valores que nos ayuden a emplear el conocimiento en beneficio de todos. El tenebroso horizonte económico que nos aguarda, con millones de personas desempleadas y un clima de probable desconfianza generalizada en el porvenir, nos obliga a pensar, solidaria y creativamente, en cuáles son las formas más justas y efectivas de organizarnos para afrontar este descomunal desafío. Sólo la ciencia nos salvará de esta crisis global"},"translated_abstract":"Se calcula que existen decenas de trillones de virus en la naturaleza. 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La razón es la única herramienta que poseemos para anticiparnos a lo desconocido. En tercer lugar, hemos aprendido que los sistemas de protección social no son un lujo, sino un imperativo para todas las sociedades. Necesitamos, precisamente, una razón solidaria, una razón que busque conocer para mejorar el mundo: una razón unida a una ética, a unos valores que nos ayuden a emplear el conocimiento en beneficio de todos. El tenebroso horizonte económico que nos aguarda, con millones de personas desempleadas y un clima de probable desconfianza generalizada en el porvenir, nos obliga a pensar, solidaria y creativamente, en cuáles son las formas más justas y efectivas de organizarnos para afrontar este descomunal desafío. 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Esta crisis que nadie (o casi nadie) vaticinó no solo revela la fragilidad de nuestro conocimiento y de nuestra capacidad de anticipar el futuro, sino que nos obliga a confiar en el poder de la ciencia y de la solidaridad para abordar un reto de semejante calibre.<br /><br /><a href="https://telos.fundaciontelefonica.com/una-llamada-a-la-solidaridad/" rel="nofollow">https://telos.fundaciontelefonica.com/una-llamada-a-la-solidaridad/</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c68b8fee53d045723cf47a783cc5ad81" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63193441,"asset_id":42939771,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63193441/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42939771"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42939771"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42939771; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42939771]").text(description); $(".js-view-count[data-work-id=42939771]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42939771; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42939771']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42939771, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c68b8fee53d045723cf47a783cc5ad81" } } $('.js-work-strip[data-work-id=42939771]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42939771,"title":"Una llamada a la solidaridad (8 de abril de 2020)","translated_title":"","metadata":{"abstract":"La pandemia de la Covid-19 ha irrumpido inesperadamente en la escena global y ha provocado ya sesenta mil muertos y más de un millón de contagios. Esta crisis que nadie (o casi nadie) vaticinó no solo revela la fragilidad de nuestro conocimiento y de nuestra capacidad de anticipar el futuro, sino que nos obliga a confiar en el poder de la ciencia y de la solidaridad para abordar un reto de semejante calibre.\n\nhttps://telos.fundaciontelefonica.com/una-llamada-a-la-solidaridad/","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Telos"},"translated_abstract":"La pandemia de la Covid-19 ha irrumpido inesperadamente en la escena global y ha provocado ya sesenta mil muertos y más de un millón de contagios. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41710551"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41710551/Cerebro_y_m%C3%ADstica_Ideas_y_Valores"><img alt="Research paper thumbnail of Cerebro y mística, Ideas y Valores" class="work-thumbnail" src="https://attachments.academia-assets.com/61869385/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41710551/Cerebro_y_m%C3%ADstica_Ideas_y_Valores">Cerebro y mística, Ideas y Valores</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La neurociencia ha proporcionado valiosas herramientas para analizar problemas filosóficos; sin e...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La neurociencia ha proporcionado valiosas herramientas para analizar problemas<br />filosóficos; sin embargo, el debate sobre el papel de las evidencias neurocientíficas<br />en la explicación de determinados fenómenos mentales sigue abierto. La discusión<br />se centra en la experiencia mística y sus bases neuronales, lo que permite efectuar<br />consideraciones más genéricas acerca de la legitimidad y el alcance de los razonamientos neurocientíficos cuando versan sobre algunos de los más conspicuos<br />productos de la cultura.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9ed543595883e82ac30dc8217824e111" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61869385,"asset_id":41710551,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61869385/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41710551"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41710551"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41710551; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41710551]").text(description); $(".js-view-count[data-work-id=41710551]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41710551; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41710551']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41710551, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9ed543595883e82ac30dc8217824e111" } } $('.js-work-strip[data-work-id=41710551]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41710551,"title":"Cerebro y mística, Ideas y Valores","translated_title":"","metadata":{"abstract":"La neurociencia ha proporcionado valiosas herramientas para analizar problemas\nfilosóficos; sin embargo, el debate sobre el papel de las evidencias neurocientíficas\nen la explicación de determinados fenómenos mentales sigue abierto. La discusión\nse centra en la experiencia mística y sus bases neuronales, lo que permite efectuar\nconsideraciones más genéricas acerca de la legitimidad y el alcance de los razonamientos neurocientíficos cuando versan sobre algunos de los más conspicuos\nproductos de la cultura. ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Ideas y Valores"},"translated_abstract":"La neurociencia ha proporcionado valiosas herramientas para analizar problemas\nfilosóficos; sin embargo, el debate sobre el papel de las evidencias neurocientíficas\nen la explicación de determinados fenómenos mentales sigue abierto. La discusión\nse centra en la experiencia mística y sus bases neuronales, lo que permite efectuar\nconsideraciones más genéricas acerca de la legitimidad y el alcance de los razonamientos neurocientíficos cuando versan sobre algunos de los más conspicuos\nproductos de la cultura. 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Tanto las ciencias naturales como las ciencias sociales ponen en duda determinadas pretensiones de verdad que ha esgrimido históricamente esta religión. ¿Se encuentra por tanto abocado el cristianismo a convertirse en una reliquia del pasado? ¿Qué puede aún hoy decirnos desde el punto de vista filosófico y, más aún, humano? ¿Cuál es, en definitiva, la utilidad intelectual del cristianismo, más allá de su significado ético y de sus innegables dimensiones sociales? I. ¿Tiene hoy sentido el cristianismo? Para toda persona interesada en el futuro de nuestra sociedad, esta pregunta parece inevitable. La impronta del cristianismo en nuestro mundo occidental es incuestionable. Ya sea por la adopción de valores inspirados en este credo o por el rechazo explícito de muchos de sus principios y de sus aplicaciones prácticas, es imposible entender la cultura occidental sin tomar en consideración el impacto de la religión cristiana. Por tanto, todo debate sobre el porvenir del mundo occidental exige repensar el sentido del cristianismo y su viabilidad histórica. A lo largo de sus casi dos milenios de existencia, esta religión se ha visto obligada a encarar profundos desafíos, desde la caída del Imperio romano en el siglo V hasta los retos derivados de la crisis del orbe medieval, el surgimiento del Estado moderno y la Reforma protestante. De una u otra forma, de todos ellos logró siempre salir airosa. Por supuesto, experimentó incuestionables mutaciones, y en ocasiones resulta prácticamente imposible identificar elementos de estricta continuidad entre los modos en que se concebía el cristianismo en épocas tan dispares. Como toda religión y, en realidad, toda obra del espíritu humano, el cristianismo evolucionó y se adaptó a las nuevas circunstancias. En muchos casos incluso ha llegado a configurar decisivamente esas circunstancias. Empero, junto a los elementos de discontinuidad es siempre posible discernir rasgos preservados más allá de las grandes eras históricas; una esencia que trasciende, incontestablemente, las particularidades históricas en que se manifiesta.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9309c89de3fc67fa16e77c9680032ac2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61588016,"asset_id":41398001,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61588016/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41398001"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41398001"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41398001; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41398001]").text(description); $(".js-view-count[data-work-id=41398001]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41398001; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41398001']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41398001, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9309c89de3fc67fa16e77c9680032ac2" } } $('.js-work-strip[data-work-id=41398001]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41398001,"title":"EL DILEMA DEL CRISTIANISMO","translated_title":"","metadata":{"abstract":"(incluido en Ensayos filosóficos y artísticos, Dykinson, Madrid 2018, 29-40) Este artículo reflexiona sobre el sentido del cristianismo en nuestros días. Tanto las ciencias naturales como las ciencias sociales ponen en duda determinadas pretensiones de verdad que ha esgrimido históricamente esta religión. ¿Se encuentra por tanto abocado el cristianismo a convertirse en una reliquia del pasado? ¿Qué puede aún hoy decirnos desde el punto de vista filosófico y, más aún, humano? ¿Cuál es, en definitiva, la utilidad intelectual del cristianismo, más allá de su significado ético y de sus innegables dimensiones sociales? I. ¿Tiene hoy sentido el cristianismo? Para toda persona interesada en el futuro de nuestra sociedad, esta pregunta parece inevitable. La impronta del cristianismo en nuestro mundo occidental es incuestionable. Ya sea por la adopción de valores inspirados en este credo o por el rechazo explícito de muchos de sus principios y de sus aplicaciones prácticas, es imposible entender la cultura occidental sin tomar en consideración el impacto de la religión cristiana. Por tanto, todo debate sobre el porvenir del mundo occidental exige repensar el sentido del cristianismo y su viabilidad histórica. A lo largo de sus casi dos milenios de existencia, esta religión se ha visto obligada a encarar profundos desafíos, desde la caída del Imperio romano en el siglo V hasta los retos derivados de la crisis del orbe medieval, el surgimiento del Estado moderno y la Reforma protestante. De una u otra forma, de todos ellos logró siempre salir airosa. Por supuesto, experimentó incuestionables mutaciones, y en ocasiones resulta prácticamente imposible identificar elementos de estricta continuidad entre los modos en que se concebía el cristianismo en épocas tan dispares. Como toda religión y, en realidad, toda obra del espíritu humano, el cristianismo evolucionó y se adaptó a las nuevas circunstancias. En muchos casos incluso ha llegado a configurar decisivamente esas circunstancias. Empero, junto a los elementos de discontinuidad es siempre posible discernir rasgos preservados más allá de las grandes eras históricas; una esencia que trasciende, incontestablemente, las particularidades históricas en que se manifiesta."},"translated_abstract":"(incluido en Ensayos filosóficos y artísticos, Dykinson, Madrid 2018, 29-40) Este artículo reflexiona sobre el sentido del cristianismo en nuestros días. Tanto las ciencias naturales como las ciencias sociales ponen en duda determinadas pretensiones de verdad que ha esgrimido históricamente esta religión. ¿Se encuentra por tanto abocado el cristianismo a convertirse en una reliquia del pasado? ¿Qué puede aún hoy decirnos desde el punto de vista filosófico y, más aún, humano? ¿Cuál es, en definitiva, la utilidad intelectual del cristianismo, más allá de su significado ético y de sus innegables dimensiones sociales? I. ¿Tiene hoy sentido el cristianismo? Para toda persona interesada en el futuro de nuestra sociedad, esta pregunta parece inevitable. La impronta del cristianismo en nuestro mundo occidental es incuestionable. Ya sea por la adopción de valores inspirados en este credo o por el rechazo explícito de muchos de sus principios y de sus aplicaciones prácticas, es imposible entender la cultura occidental sin tomar en consideración el impacto de la religión cristiana. Por tanto, todo debate sobre el porvenir del mundo occidental exige repensar el sentido del cristianismo y su viabilidad histórica. A lo largo de sus casi dos milenios de existencia, esta religión se ha visto obligada a encarar profundos desafíos, desde la caída del Imperio romano en el siglo V hasta los retos derivados de la crisis del orbe medieval, el surgimiento del Estado moderno y la Reforma protestante. De una u otra forma, de todos ellos logró siempre salir airosa. Por supuesto, experimentó incuestionables mutaciones, y en ocasiones resulta prácticamente imposible identificar elementos de estricta continuidad entre los modos en que se concebía el cristianismo en épocas tan dispares. Como toda religión y, en realidad, toda obra del espíritu humano, el cristianismo evolucionó y se adaptó a las nuevas circunstancias. En muchos casos incluso ha llegado a configurar decisivamente esas circunstancias. Empero, junto a los elementos de discontinuidad es siempre posible discernir rasgos preservados más allá de las grandes eras históricas; una esencia que trasciende, incontestablemente, las particularidades históricas en que se manifiesta.","internal_url":"https://www.academia.edu/41398001/EL_DILEMA_DEL_CRISTIANISMO","translated_internal_url":"","created_at":"2019-12-23T01:46:28.823-08:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":950559,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":61588016,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61588016/thumbnails/1.jpg","file_name":"PDF__El_dilema_del_cristianismo20191223-50129-1lm9pdq.pdf","download_url":"https://www.academia.edu/attachments/61588016/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"EL_DILEMA_DEL_CRISTIANISMO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61588016/PDF__El_dilema_del_cristianismo20191223-50129-1lm9pdq-libre.pdf?1577102548=\u0026response-content-disposition=attachment%3B+filename%3DEL_DILEMA_DEL_CRISTIANISMO.pdf\u0026Expires=1732444957\u0026Signature=JhDY5~c-1AwkO37Ujg8n-DvGUFEXGaehqtJa0dgFZ~BO3URsuuSvnxcGG4Lf6pQ9xYVKsiWoFfpA9lY8JjcJYwjTLsMZZrQ69H~ckPgsi0XapSazY2VJ4EU1USWh4kPGYygXV1AyExrLtLr~6bTlE2w0xauDRysKRMkPzE4~jjhlmbXPYvrO3zXPui-Fp9Ur~5jFQARNqZ7tPGTwwKRkv2XA4pYpWTelp1LFrqIaSRxFcav7nSQV15HIHXBNJn8d~mzogKapLM2RLGCRc9YNBkhiod89irDiGo1DYr4Ssbxorme723QXOW8-FhUyEVxwOe3Tktwk960dp-DdIxTqcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"EL_DILEMA_DEL_CRISTIANISMO","translated_slug":"","page_count":11,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":61588016,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61588016/thumbnails/1.jpg","file_name":"PDF__El_dilema_del_cristianismo20191223-50129-1lm9pdq.pdf","download_url":"https://www.academia.edu/attachments/61588016/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"EL_DILEMA_DEL_CRISTIANISMO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61588016/PDF__El_dilema_del_cristianismo20191223-50129-1lm9pdq-libre.pdf?1577102548=\u0026response-content-disposition=attachment%3B+filename%3DEL_DILEMA_DEL_CRISTIANISMO.pdf\u0026Expires=1732444957\u0026Signature=JhDY5~c-1AwkO37Ujg8n-DvGUFEXGaehqtJa0dgFZ~BO3URsuuSvnxcGG4Lf6pQ9xYVKsiWoFfpA9lY8JjcJYwjTLsMZZrQ69H~ckPgsi0XapSazY2VJ4EU1USWh4kPGYygXV1AyExrLtLr~6bTlE2w0xauDRysKRMkPzE4~jjhlmbXPYvrO3zXPui-Fp9Ur~5jFQARNqZ7tPGTwwKRkv2XA4pYpWTelp1LFrqIaSRxFcav7nSQV15HIHXBNJn8d~mzogKapLM2RLGCRc9YNBkhiod89irDiGo1DYr4Ssbxorme723QXOW8-FhUyEVxwOe3Tktwk960dp-DdIxTqcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity"},{"id":37055,"name":"Religion and Science","url":"https://www.academia.edu/Documents/in/Religion_and_Science"},{"id":58662,"name":"Teologia","url":"https://www.academia.edu/Documents/in/Teologia"},{"id":59401,"name":"Filosofía de la religión","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_religi%C3%B3n"},{"id":94862,"name":"Cristianismo","url":"https://www.academia.edu/Documents/in/Cristianismo"},{"id":917083,"name":"Ciencia Y Religion","url":"https://www.academia.edu/Documents/in/Ciencia_Y_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41397995"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41397995/Prologo_libro_de_Alejandro_Jimenez_Pena20191223_69915_14ymdhm"><img alt="Research paper thumbnail of Prologo libro de Alejandro Jimenez Pena20191223 69915 14ymdhm" class="work-thumbnail" src="https://attachments.academia-assets.com/61588011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41397995/Prologo_libro_de_Alejandro_Jimenez_Pena20191223_69915_14ymdhm">Prologo libro de Alejandro Jimenez Pena20191223 69915 14ymdhm</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">¿Qué es El Réquiem de Weltschmerz? Ante todo, un despliegue de sensibilidad, un canto al hermanam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">¿Qué es El Réquiem de Weltschmerz? Ante todo, un despliegue de sensibilidad, un canto al hermanamiento entre filosofía y poesía que lo convierte en un intento inspirador de fusionar el pensamiento con el arte. Si el filósofo busca comprender y el artista recrearse en la expresión, el libro de Alejandro Jiménez Peña propone una valiosas síntesis de ambas perspectivas. En él presenciamos una búsqueda sincera de la verdad, en diálogo con algunos de los grandes nombres de la tradición occidental, pero también un deseo inocultable de aspirar a la creación y a la belleza por sí mismas, de explorar las posibilidades expresivas del lenguaje como ventana a esa misma verdad huidiza y en ocasiones inalcanzable, que llega a producirnos miedo y perplejidad por la envergadura de lo que no logramos comprender. La meditación poética sobre la fiereza de la muerte inunda la totalidad del libro. Nos ofrece un lamento que es también búsqueda, ansia, esperanza incontenible en la posibilidad de un sentido que justifique el sufrimiento humano. Dado que "Non sufficit orbis", ese sentido añorado sólo parece despuntar a través del amor a la creación artística y filosófica. La contemplación casi elegíaca de la muerte se entrelaza así con la pregunta por la naturaleza del amor verdadero, que nos otorgaría un tenue destello de esperanza en medio de tanto vacío ontológico. Porque, al fin y al cabo, este libro puede considerarse como la perfecta antítesis del famoso dictum de Spinoza, según el cual el sabio piensa en la vida y no en la muerte. Muy al contrario, aquí somos testigos de un pensamiento profundo y persistente sobre la muerte, sobre una muerte silenciosa y acechante, en la que convergen la totalidad y la nada. Una muerte que afecta a todos y que a todos nos convierte en nada.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1294e650216c7a72d01efc769aea3698" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61588011,"asset_id":41397995,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61588011/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41397995"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41397995"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41397995; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41397995]").text(description); $(".js-view-count[data-work-id=41397995]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41397995; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41397995']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41397995, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1294e650216c7a72d01efc769aea3698" } } $('.js-work-strip[data-work-id=41397995]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41397995,"title":"Prologo libro de Alejandro Jimenez Pena20191223 69915 14ymdhm","translated_title":"","metadata":{"abstract":"¿Qué es El Réquiem de Weltschmerz? Ante todo, un despliegue de sensibilidad, un canto al hermanamiento entre filosofía y poesía que lo convierte en un intento inspirador de fusionar el pensamiento con el arte. Si el filósofo busca comprender y el artista recrearse en la expresión, el libro de Alejandro Jiménez Peña propone una valiosas síntesis de ambas perspectivas. En él presenciamos una búsqueda sincera de la verdad, en diálogo con algunos de los grandes nombres de la tradición occidental, pero también un deseo inocultable de aspirar a la creación y a la belleza por sí mismas, de explorar las posibilidades expresivas del lenguaje como ventana a esa misma verdad huidiza y en ocasiones inalcanzable, que llega a producirnos miedo y perplejidad por la envergadura de lo que no logramos comprender. La meditación poética sobre la fiereza de la muerte inunda la totalidad del libro. Nos ofrece un lamento que es también búsqueda, ansia, esperanza incontenible en la posibilidad de un sentido que justifique el sufrimiento humano. Dado que \"Non sufficit orbis\", ese sentido añorado sólo parece despuntar a través del amor a la creación artística y filosófica. La contemplación casi elegíaca de la muerte se entrelaza así con la pregunta por la naturaleza del amor verdadero, que nos otorgaría un tenue destello de esperanza en medio de tanto vacío ontológico. Porque, al fin y al cabo, este libro puede considerarse como la perfecta antítesis del famoso dictum de Spinoza, según el cual el sabio piensa en la vida y no en la muerte. Muy al contrario, aquí somos testigos de un pensamiento profundo y persistente sobre la muerte, sobre una muerte silenciosa y acechante, en la que convergen la totalidad y la nada. Una muerte que afecta a todos y que a todos nos convierte en nada."},"translated_abstract":"¿Qué es El Réquiem de Weltschmerz? Ante todo, un despliegue de sensibilidad, un canto al hermanamiento entre filosofía y poesía que lo convierte en un intento inspirador de fusionar el pensamiento con el arte. Si el filósofo busca comprender y el artista recrearse en la expresión, el libro de Alejandro Jiménez Peña propone una valiosas síntesis de ambas perspectivas. En él presenciamos una búsqueda sincera de la verdad, en diálogo con algunos de los grandes nombres de la tradición occidental, pero también un deseo inocultable de aspirar a la creación y a la belleza por sí mismas, de explorar las posibilidades expresivas del lenguaje como ventana a esa misma verdad huidiza y en ocasiones inalcanzable, que llega a producirnos miedo y perplejidad por la envergadura de lo que no logramos comprender. La meditación poética sobre la fiereza de la muerte inunda la totalidad del libro. Nos ofrece un lamento que es también búsqueda, ansia, esperanza incontenible en la posibilidad de un sentido que justifique el sufrimiento humano. Dado que \"Non sufficit orbis\", ese sentido añorado sólo parece despuntar a través del amor a la creación artística y filosófica. La contemplación casi elegíaca de la muerte se entrelaza así con la pregunta por la naturaleza del amor verdadero, que nos otorgaría un tenue destello de esperanza en medio de tanto vacío ontológico. Porque, al fin y al cabo, este libro puede considerarse como la perfecta antítesis del famoso dictum de Spinoza, según el cual el sabio piensa en la vida y no en la muerte. Muy al contrario, aquí somos testigos de un pensamiento profundo y persistente sobre la muerte, sobre una muerte silenciosa y acechante, en la que convergen la totalidad y la nada. 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class="js-work-more-abstract-truncated">Semblanza de mis lugares favoritos del mundo: la Acrópolis de Atenas, la pirámide de Saqqara, el ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Semblanza de mis lugares favoritos del mundo: la Acrópolis de Atenas, la pirámide de Saqqara, el Pabellón Dorado de Kinkaku-ji, la Capilla Sixtina, los Jardines de Menara, el centro histórico de Estambul...<br /><br />Acceso al libro en formato Kindle:<br /><br /><a href="https://www.amazon.es/Mis-lugares-favoritos-del-mundo-ebook/dp/B08YP5PJQW/ref=sr_1_3?dchild=1&qid=1615627463&refinements=p_27%3ACarlos+Blanco&s=books&sr=1-3" rel="nofollow">https://www.amazon.es/Mis-lugares-favoritos-del-mundo-ebook/dp/B08YP5PJQW/ref=sr_1_3?dchild=1&qid=1615627463&refinements=p_27%3ACarlos+Blanco&s=books&sr=1-3</a><br /><br />ÍNDICE:<br /><br />Acrópolis de Atenas<br />Ámsterdam<br />Arlés, Provenza<br />Bamberg, Baviera<br />Bastión de los Pescadores, Budapest<br />Brujas<br />Capilla Sixtina<br />Cataratas de Iguazú<br />Catedrales del Kremlin<br />Dubrovnik<br />Estambul<br />Jardín del Administrador Humilde, Shuzhou<br />Jardín de las Rosas, Berna<br />Jardines de Menara, Marrakech<br />Jerusalén<br />La Habana vieja<br />Nueva Inglaterra en otoño<br />Nyhavn, Copenhague<br />Pabellón Dorado de Kinkaku-ji, Kioto<br />Palacio da Pena, Sintra<br />Puente de Carlos, Praga<br />Salamanca<br />Salzburgo<br />Saqqara, Egipto<br />Torun, Polonia<br />Uxmal, México<br />Venecia</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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gente y viajar","url":"https://www.academia.edu/Documents/in/Conocer_gente_y_viajar"},{"id":596140,"name":"Literatura de viajes","url":"https://www.academia.edu/Documents/in/Literatura_de_viajes"},{"id":1209930,"name":"Maravillas Del Mundo","url":"https://www.academia.edu/Documents/in/Maravillas_Del_Mundo"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43728451"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43728451/PREGUNTAS_DE_UN_EPISTEM%C3%93LOGO_A_UN_F%C3%8DSICO_1"><img alt="Research paper thumbnail of PREGUNTAS DE UN EPISTEMÓLOGO A UN FÍSICO 1" class="work-thumbnail" src="https://attachments.academia-assets.com/64037640/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43728451/PREGUNTAS_DE_UN_EPISTEM%C3%93LOGO_A_UN_F%C3%8DSICO_1">PREGUNTAS DE UN EPISTEMÓLOGO A UN FÍSICO 1</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Son muchas las preguntas que un epistemólogo podría plantear a un físico: la problemática coexist...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Son muchas las preguntas que un epistemólogo podría plantear a un físico: la problemática coexistencia de determinismo e indeterminismo en la mecánica cuántica (la naturaleza determinista de la ecuación de Schrödinger contrasta con el carácter indeterminista de las observables), el misterio de la transición de lo cuántico a lo clásico (quizás diluido por el descubrimiento de fenómenos macroscópicos claramente cuánticos, como la superconductividad), el número de conceptos verdaderamente irreductibles de la física, la posibilidad de que en verdad haya una única y suprema ley de la naturaleza de la que se deriven todas las demás, el porqué de la existencia de cuatro fuerzas, el porqué de la existencia de la materia oscura... Sin embargo, en esta breve exposición quiero centrarme en un problema de profundas resonancias filosóficas: la existencia de la realidad. Estamos ante una pregunta fundamental, que atañe por igual a la ontología (la teoría filosófica sobre la realidad) y a la epistemología (la teoría filosófica sobre nuestro conocimiento de la realidad). Como es bien sabido, Kant consideraba un escándalo que los filósofos anteriores a él hubieran sido incapaces de demostrar fehacientemente la existencia de un mundo exterior. Pues, en efecto, puedo demostrar que existo (dado que negar mi propia existencia presupone ya un sujeto capaz de convertirse en agente de tal negación, como advirtió lúcidamente Descartes), e incluso que recibo percepciones, pero entre las muchas cosas cuya objetividad no puedo demostrar categóricamente sobresale la presencia de un mundo que exista con independencia de mi mente. Otros muchos interrogantes filosóficos (la existencia de otras mentes, la posibilidad de demostrar que el pasado ha existido, y que por tanto no es una creación continua de la mente en el presente...) parecen remitir, después de todo, a un misterio más fundamental, que se resume en la diferencia entre lo objetivo, lo externo a mí, lo que no depende de mí, y lo subjetivo, mi mundo interno, la matriz de mis percepciones. Descartes se propuso sustentar todo el saber humano sobre principios tan sólidos como los axiomas de la geometría euclídea. Su "cogito, ergo sum" sería tan indubitable que sobre él podríamos fundamentar los restantes conocimientos. Mas ¿cómo pasar de la existencia del yo a la existencia del mundo? Por mucho que pueda demostrar que yo existo, ¿cómo garantizo que existe un mundo con independencia de mí? Caeríamos en el solipsismo, y no podríamos escapar de la prisión tejida por nuestra propia subjetividad. El filósofo francés pensaba que a partir de la existencia del yo era posible demostrar, mediante el argumento ontológico, la existencia de Dios. Y dado que Dios es infinitamente bondadoso, el creador del universo no podría engañarme; luego si mis sentidos me revelan la existencia de un mundo exterior a mí, no tengo razones para sospechar de ellos. Se trata, cierto es, de un argumento sumamente débil, que hace 1 Intervención en SEMF (Sociedad para el Estudio de la Matemática y la Física) Escuela de Verano, julio de 2020.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bd8028d962e01f71c841946e472e524" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64037640,"asset_id":43728451,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64037640/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43728451"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43728451"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43728451; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43728451]").text(description); $(".js-view-count[data-work-id=43728451]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43728451; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43728451']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43728451, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7bd8028d962e01f71c841946e472e524" } } $('.js-work-strip[data-work-id=43728451]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43728451,"title":"PREGUNTAS DE UN EPISTEMÓLOGO A UN FÍSICO 1","translated_title":"","metadata":{"abstract":"Son muchas las preguntas que un epistemólogo podría plantear a un físico: la problemática coexistencia de determinismo e indeterminismo en la mecánica cuántica (la naturaleza determinista de la ecuación de Schrödinger contrasta con el carácter indeterminista de las observables), el misterio de la transición de lo cuántico a lo clásico (quizás diluido por el descubrimiento de fenómenos macroscópicos claramente cuánticos, como la superconductividad), el número de conceptos verdaderamente irreductibles de la física, la posibilidad de que en verdad haya una única y suprema ley de la naturaleza de la que se deriven todas las demás, el porqué de la existencia de cuatro fuerzas, el porqué de la existencia de la materia oscura... Sin embargo, en esta breve exposición quiero centrarme en un problema de profundas resonancias filosóficas: la existencia de la realidad. Estamos ante una pregunta fundamental, que atañe por igual a la ontología (la teoría filosófica sobre la realidad) y a la epistemología (la teoría filosófica sobre nuestro conocimiento de la realidad). Como es bien sabido, Kant consideraba un escándalo que los filósofos anteriores a él hubieran sido incapaces de demostrar fehacientemente la existencia de un mundo exterior. Pues, en efecto, puedo demostrar que existo (dado que negar mi propia existencia presupone ya un sujeto capaz de convertirse en agente de tal negación, como advirtió lúcidamente Descartes), e incluso que recibo percepciones, pero entre las muchas cosas cuya objetividad no puedo demostrar categóricamente sobresale la presencia de un mundo que exista con independencia de mi mente. Otros muchos interrogantes filosóficos (la existencia de otras mentes, la posibilidad de demostrar que el pasado ha existido, y que por tanto no es una creación continua de la mente en el presente...) parecen remitir, después de todo, a un misterio más fundamental, que se resume en la diferencia entre lo objetivo, lo externo a mí, lo que no depende de mí, y lo subjetivo, mi mundo interno, la matriz de mis percepciones. Descartes se propuso sustentar todo el saber humano sobre principios tan sólidos como los axiomas de la geometría euclídea. Su \"cogito, ergo sum\" sería tan indubitable que sobre él podríamos fundamentar los restantes conocimientos. Mas ¿cómo pasar de la existencia del yo a la existencia del mundo? Por mucho que pueda demostrar que yo existo, ¿cómo garantizo que existe un mundo con independencia de mí? Caeríamos en el solipsismo, y no podríamos escapar de la prisión tejida por nuestra propia subjetividad. El filósofo francés pensaba que a partir de la existencia del yo era posible demostrar, mediante el argumento ontológico, la existencia de Dios. Y dado que Dios es infinitamente bondadoso, el creador del universo no podría engañarme; luego si mis sentidos me revelan la existencia de un mundo exterior a mí, no tengo razones para sospechar de ellos. Se trata, cierto es, de un argumento sumamente débil, que hace 1 Intervención en SEMF (Sociedad para el Estudio de la Matemática y la Física) Escuela de Verano, julio de 2020.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"Son muchas las preguntas que un epistemólogo podría plantear a un físico: la problemática coexistencia de determinismo e indeterminismo en la mecánica cuántica (la naturaleza determinista de la ecuación de Schrödinger contrasta con el carácter indeterminista de las observables), el misterio de la transición de lo cuántico a lo clásico (quizás diluido por el descubrimiento de fenómenos macroscópicos claramente cuánticos, como la superconductividad), el número de conceptos verdaderamente irreductibles de la física, la posibilidad de que en verdad haya una única y suprema ley de la naturaleza de la que se deriven todas las demás, el porqué de la existencia de cuatro fuerzas, el porqué de la existencia de la materia oscura... Sin embargo, en esta breve exposición quiero centrarme en un problema de profundas resonancias filosóficas: la existencia de la realidad. Estamos ante una pregunta fundamental, que atañe por igual a la ontología (la teoría filosófica sobre la realidad) y a la epistemología (la teoría filosófica sobre nuestro conocimiento de la realidad). Como es bien sabido, Kant consideraba un escándalo que los filósofos anteriores a él hubieran sido incapaces de demostrar fehacientemente la existencia de un mundo exterior. Pues, en efecto, puedo demostrar que existo (dado que negar mi propia existencia presupone ya un sujeto capaz de convertirse en agente de tal negación, como advirtió lúcidamente Descartes), e incluso que recibo percepciones, pero entre las muchas cosas cuya objetividad no puedo demostrar categóricamente sobresale la presencia de un mundo que exista con independencia de mi mente. Otros muchos interrogantes filosóficos (la existencia de otras mentes, la posibilidad de demostrar que el pasado ha existido, y que por tanto no es una creación continua de la mente en el presente...) parecen remitir, después de todo, a un misterio más fundamental, que se resume en la diferencia entre lo objetivo, lo externo a mí, lo que no depende de mí, y lo subjetivo, mi mundo interno, la matriz de mis percepciones. Descartes se propuso sustentar todo el saber humano sobre principios tan sólidos como los axiomas de la geometría euclídea. Su \"cogito, ergo sum\" sería tan indubitable que sobre él podríamos fundamentar los restantes conocimientos. Mas ¿cómo pasar de la existencia del yo a la existencia del mundo? Por mucho que pueda demostrar que yo existo, ¿cómo garantizo que existe un mundo con independencia de mí? Caeríamos en el solipsismo, y no podríamos escapar de la prisión tejida por nuestra propia subjetividad. El filósofo francés pensaba que a partir de la existencia del yo era posible demostrar, mediante el argumento ontológico, la existencia de Dios. Y dado que Dios es infinitamente bondadoso, el creador del universo no podría engañarme; luego si mis sentidos me revelan la existencia de un mundo exterior a mí, no tengo razones para sospechar de ellos. Se trata, cierto es, de un argumento sumamente débil, que hace 1 Intervención en SEMF (Sociedad para el Estudio de la Matemática y la Física) Escuela de Verano, julio de 2020.","internal_url":"https://www.academia.edu/43728451/PREGUNTAS_DE_UN_EPISTEM%C3%93LOGO_A_UN_F%C3%8DSICO_1","translated_internal_url":"","created_at":"2020-07-28T03:22:50.034-07:00","section":"Drafts","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":950559,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":64037640,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64037640/thumbnails/1.jpg","file_name":"PREGUNTAS DE UN EPISTEMÓLOGO A UN FÍSICO.pdf","download_url":"https://www.academia.edu/attachments/64037640/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"PREGUNTAS_DE_UN_EPISTEMOLOGO_A_UN_FISICO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64037640/PREGUNTAS_DE_UN_EPISTEM%C3%93LOGO_A_UN_F%C3%8DSICO-libre.pdf?1595935245=\u0026response-content-disposition=attachment%3B+filename%3DPREGUNTAS_DE_UN_EPISTEMOLOGO_A_UN_FISICO.pdf\u0026Expires=1732444957\u0026Signature=Xp2gM4v-FYMXV1pvzazTV9mjr4OCVtkQK24b8TbzOm2pdDMSUnSLBxDNhkEhKsopWHMZP3NwqsBzL~9WUfDeJmOIQ5oeKGk0VU8qewbfoQClnxHCuGOa7oxEH4t3-p5UqpTFDbCn576YCRDrgiN6RSNLM6LEhF~W~cUi1j2HMjdWq9jMrGLxj6QL4P8YhxRq3ItH-FgHeEviFnC62RMpJGlS8alUBUeXl0s9tlw9PqLcOW0YgxCXKJwDT9Opq6mx982on~pRbAuaROvr0b8rdckNfk3ZtTCNPei~h5GtQV40SXdm3k-takdszWZmPRnBGkz9OW69tJ1J5GQo5Gipew__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"PREGUNTAS_DE_UN_EPISTEMÓLOGO_A_UN_FÍSICO_1","translated_slug":"","page_count":7,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":64037640,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64037640/thumbnails/1.jpg","file_name":"PREGUNTAS DE UN EPISTEMÓLOGO A UN FÍSICO.pdf","download_url":"https://www.academia.edu/attachments/64037640/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"PREGUNTAS_DE_UN_EPISTEMOLOGO_A_UN_FISICO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64037640/PREGUNTAS_DE_UN_EPISTEM%C3%93LOGO_A_UN_F%C3%8DSICO-libre.pdf?1595935245=\u0026response-content-disposition=attachment%3B+filename%3DPREGUNTAS_DE_UN_EPISTEMOLOGO_A_UN_FISICO.pdf\u0026Expires=1732444957\u0026Signature=Xp2gM4v-FYMXV1pvzazTV9mjr4OCVtkQK24b8TbzOm2pdDMSUnSLBxDNhkEhKsopWHMZP3NwqsBzL~9WUfDeJmOIQ5oeKGk0VU8qewbfoQClnxHCuGOa7oxEH4t3-p5UqpTFDbCn576YCRDrgiN6RSNLM6LEhF~W~cUi1j2HMjdWq9jMrGLxj6QL4P8YhxRq3ItH-FgHeEviFnC62RMpJGlS8alUBUeXl0s9tlw9PqLcOW0YgxCXKJwDT9Opq6mx982on~pRbAuaROvr0b8rdckNfk3ZtTCNPei~h5GtQV40SXdm3k-takdszWZmPRnBGkz9OW69tJ1J5GQo5Gipew__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":822,"name":"Philosophy of Physics","url":"https://www.academia.edu/Documents/in/Philosophy_of_Physics"},{"id":40051,"name":"Special Theory Of Relativity","url":"https://www.academia.edu/Documents/in/Special_Theory_Of_Relativity"},{"id":60767,"name":"Epistemología","url":"https://www.academia.edu/Documents/in/Epistemolog%C3%ADa"},{"id":61156,"name":"Filosofía de la Ciencia","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_de_la_Ciencia"},{"id":64833,"name":"Realism","url":"https://www.academia.edu/Documents/in/Realism"},{"id":196660,"name":"Realismo","url":"https://www.academia.edu/Documents/in/Realismo"},{"id":1168474,"name":"Teoría De La Relatividad","url":"https://www.academia.edu/Documents/in/Teoria_De_La_Relatividad"},{"id":1240384,"name":"Filosofía de la ciencia y de la Física","url":"https://www.academia.edu/Documents/in/Filosofia_de_la_ciencia_y_de_la_Fisica"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40559270"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40559270/CONCIENCIA_Y_MISMIDAD_edici%C3%B3n_revisada_2019_"><img alt="Research paper thumbnail of CONCIENCIA Y MISMIDAD, edición revisada (2019)" class="work-thumbnail" src="https://attachments.academia-assets.com/63727133/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40559270/CONCIENCIA_Y_MISMIDAD_edici%C3%B3n_revisada_2019_">CONCIENCIA Y MISMIDAD, edición revisada (2019)</a></div><div class="wp-workCard_item"><span>Conciencia y mismidad</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Edición revisada de "Conciencia y mismidad", libro publicado en Dykinson en 2013. En diálogo co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Edición revisada de "Conciencia y mismidad", libro publicado en Dykinson en 2013. <br /><br />En diálogo con la metafísica, la epistemología y distintas ramas de las ciencias naturales, Conciencia y mismidad propone una ontología evolutiva donde la dialéctica que enfrenta conciencia (“lo que comparece no-compareciendo”) y mismidad (“el mero comparecer del mundo”) desempeña un papel central en la reflexión. El análisis de la oposición continua y angustiosa de la conciencia contra toda forma de mismidad, contra toda clausura del ser en el horizonte de su finitud, desemboca en un estudio de la creatividad en el arte, en la ciencia y en el pensamiento filosófico como posibilidad superadora. La conciencia percibe así la necesidad de edificar su propio mundo, insatisfecha con el cosmos que la contiene. Sin embargo, ante la imposibilidad de crear algo nuevo en sentido estricto, dada la continuidad existente entre todos los órdenes de la realidad, la cadena inexorable de causas y efectos que todo lo envuelve, la conciencia se entrega a la búsqueda no religiosa de lo absolutamente puro e incondicionado, de lo “inasequible”, de la posibilidad de las posibilidades. El libro discute también el lugar de la filosofía en el universo del conocimiento humano. Lejos de concebirla en competencia con el discurso científico, le atribuye la tarea de configurar interpretaciones creativas de los desarrollos más significativos de las ciencias experimentales.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69294e0c802fe198ce9ff038022a20a2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63727133,"asset_id":40559270,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63727133/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40559270"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40559270"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40559270; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40559270]").text(description); $(".js-view-count[data-work-id=40559270]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40559270; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40559270']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40559270, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "69294e0c802fe198ce9ff038022a20a2" } } $('.js-work-strip[data-work-id=40559270]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40559270,"title":"CONCIENCIA Y MISMIDAD, edición revisada (2019)","translated_title":"","metadata":{"abstract":"Edición revisada de \"Conciencia y mismidad\", libro publicado en Dykinson en 2013. \n\nEn diálogo con la metafísica, la epistemología y distintas ramas de las ciencias naturales, Conciencia y mismidad propone una ontología evolutiva donde la dialéctica que enfrenta conciencia (“lo que comparece no-compareciendo”) y mismidad (“el mero comparecer del mundo”) desempeña un papel central en la reflexión. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="7765043" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="45167513"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45167513/PR%C3%93LOGO_AL_CUADERNO_DE_NOTAS_DE_CHAMPOLLION_Bibliogemma_Barcelona_2009"><img alt="Research paper thumbnail of PRÓLOGO AL CUADERNO DE NOTAS DE CHAMPOLLION (Bibliogemma, Barcelona 2009" class="work-thumbnail" src="https://attachments.academia-assets.com/65748692/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45167513/PR%C3%93LOGO_AL_CUADERNO_DE_NOTAS_DE_CHAMPOLLION_Bibliogemma_Barcelona_2009">PRÓLOGO AL CUADERNO DE NOTAS DE CHAMPOLLION (Bibliogemma, Barcelona 2009</a></div><div class="wp-workCard_item"><span>Cuaderno de Notas de Jean-François Champollion</span><span>, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Pocas experiencias son tan gratificantes como la de admirar la obra de un genio. Lo comprobamos a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Pocas experiencias son tan gratificantes como la de admirar la obra de un genio. Lo comprobamos al contemplar los dibujos de los cuadernos de Leonardo da Vinci, los frescos de Miguel Ángel o las hojas manuscritas de Einstein. Se trata del más vivo espectáculo de la inteligencia humana en su estado puro: el del proceso de búsqueda de la solución a un enigma, ya sea descubrir la anatomía del cuerpo humano, lograr la máxima belleza posible, desentrañar las ecuaciones de la materia y de la energía o, en el caso de Champollion, descifrar la escritura jeroglífica de los antiguos egipcios. El Cuaderno de Notas de Champollion constituye un ejemplo extraordinario de la aventura intelectual que supuso el desciframiento de la escritura egipcia. En cada página puede apreciarse el empeño que puso el filólogo francés por recabar inscripciones de las colecciones europeas que le permitiesen verificar su reciente hallazgo sobre la naturaleza de los jeroglíficos. Jean François Champollion (23 de diciembre de 1790, 4 de marzo de 1832) murió antes de haber cumplido cuarenta y dos años, pero en su corta existencia abrió la civilización contemporánea a un mundo hasta entonces desconocido y misterioso: el antiguo Egipto. Champollion pertenece, por tanto, al selecto grupo de mentes maravillosas que han sido capaces de protagonizar un gran paso en la historia del conocimiento humano. Gracias al trabajo de Champollion, hemos podido acceder a la práctica totalidad de las dimensiones que definieron la civilización egipcia: su política, su religión, su ciencia, sus costumbres, su situación social… Egipto nos habla a través de su escritura jeroglífica, de su legado literario de más de cinco mil años de antigüedad. Resulta verdaderamente emocionante releer los poemas de amor egipcios, o la historia de Sinuhé, o detalles de la vida cotidiana, miles de años más tarde, como si tuviésemos en nuestras manos la posibilidad de revivir, de "resucitar" una cultura que desapareció hace tanto tiempo. Y el nombre de Champollion siempre figurará como el del artífice principal de esta asombrosa gesta. La vida de Champollion no fue larga, pero sí intensa. Estamos ante un caso difícilmente superable de precocidad intelectual: ya desde temprana edad dio muestras de poseer una inteligencia descomunal para el aprendizaje de las lenguas, y a los dieciséis publicó un estudio sobre el copto en la Academia de Grenoble. Por entonces ya dominaba el latín, el griego, el hebreo, el árabe, el arameo, el siríaco, el pahlavi y el sánscrito. A los dieciocho años había conseguido una plaza como profesor ayudante de historia en la Universidad de Grenoble, y a los treinta y uno había descubierto los principios fundamentales del desciframiento de la escritura jeroglífica de los antiguos egipcios: un ascenso meteórico y brillante al firmamento de las lumbreras que han engrandecido las fronteras del ansia humana de saber.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c2b686c27de79ff5678fe12e3810d913" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65748692,"asset_id":45167513,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65748692/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45167513"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45167513"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45167513; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45167513]").text(description); $(".js-view-count[data-work-id=45167513]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45167513; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45167513']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45167513, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c2b686c27de79ff5678fe12e3810d913" } } $('.js-work-strip[data-work-id=45167513]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45167513,"title":"PRÓLOGO AL CUADERNO DE NOTAS DE CHAMPOLLION (Bibliogemma, Barcelona 2009","translated_title":"","metadata":{"abstract":"Pocas experiencias son tan gratificantes como la de admirar la obra de un genio. Lo comprobamos al contemplar los dibujos de los cuadernos de Leonardo da Vinci, los frescos de Miguel Ángel o las hojas manuscritas de Einstein. Se trata del más vivo espectáculo de la inteligencia humana en su estado puro: el del proceso de búsqueda de la solución a un enigma, ya sea descubrir la anatomía del cuerpo humano, lograr la máxima belleza posible, desentrañar las ecuaciones de la materia y de la energía o, en el caso de Champollion, descifrar la escritura jeroglífica de los antiguos egipcios. El Cuaderno de Notas de Champollion constituye un ejemplo extraordinario de la aventura intelectual que supuso el desciframiento de la escritura egipcia. En cada página puede apreciarse el empeño que puso el filólogo francés por recabar inscripciones de las colecciones europeas que le permitiesen verificar su reciente hallazgo sobre la naturaleza de los jeroglíficos. Jean François Champollion (23 de diciembre de 1790, 4 de marzo de 1832) murió antes de haber cumplido cuarenta y dos años, pero en su corta existencia abrió la civilización contemporánea a un mundo hasta entonces desconocido y misterioso: el antiguo Egipto. Champollion pertenece, por tanto, al selecto grupo de mentes maravillosas que han sido capaces de protagonizar un gran paso en la historia del conocimiento humano. Gracias al trabajo de Champollion, hemos podido acceder a la práctica totalidad de las dimensiones que definieron la civilización egipcia: su política, su religión, su ciencia, sus costumbres, su situación social… Egipto nos habla a través de su escritura jeroglífica, de su legado literario de más de cinco mil años de antigüedad. Resulta verdaderamente emocionante releer los poemas de amor egipcios, o la historia de Sinuhé, o detalles de la vida cotidiana, miles de años más tarde, como si tuviésemos en nuestras manos la posibilidad de revivir, de \"resucitar\" una cultura que desapareció hace tanto tiempo. Y el nombre de Champollion siempre figurará como el del artífice principal de esta asombrosa gesta. La vida de Champollion no fue larga, pero sí intensa. Estamos ante un caso difícilmente superable de precocidad intelectual: ya desde temprana edad dio muestras de poseer una inteligencia descomunal para el aprendizaje de las lenguas, y a los dieciséis publicó un estudio sobre el copto en la Academia de Grenoble. Por entonces ya dominaba el latín, el griego, el hebreo, el árabe, el arameo, el siríaco, el pahlavi y el sánscrito. A los dieciocho años había conseguido una plaza como profesor ayudante de historia en la Universidad de Grenoble, y a los treinta y uno había descubierto los principios fundamentales del desciframiento de la escritura jeroglífica de los antiguos egipcios: un ascenso meteórico y brillante al firmamento de las lumbreras que han engrandecido las fronteras del ansia humana de saber.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}},"publication_name":"Cuaderno de Notas de Jean-François Champollion"},"translated_abstract":"Pocas experiencias son tan gratificantes como la de admirar la obra de un genio. Lo comprobamos al contemplar los dibujos de los cuadernos de Leonardo da Vinci, los frescos de Miguel Ángel o las hojas manuscritas de Einstein. Se trata del más vivo espectáculo de la inteligencia humana en su estado puro: el del proceso de búsqueda de la solución a un enigma, ya sea descubrir la anatomía del cuerpo humano, lograr la máxima belleza posible, desentrañar las ecuaciones de la materia y de la energía o, en el caso de Champollion, descifrar la escritura jeroglífica de los antiguos egipcios. El Cuaderno de Notas de Champollion constituye un ejemplo extraordinario de la aventura intelectual que supuso el desciframiento de la escritura egipcia. En cada página puede apreciarse el empeño que puso el filólogo francés por recabar inscripciones de las colecciones europeas que le permitiesen verificar su reciente hallazgo sobre la naturaleza de los jeroglíficos. Jean François Champollion (23 de diciembre de 1790, 4 de marzo de 1832) murió antes de haber cumplido cuarenta y dos años, pero en su corta existencia abrió la civilización contemporánea a un mundo hasta entonces desconocido y misterioso: el antiguo Egipto. Champollion pertenece, por tanto, al selecto grupo de mentes maravillosas que han sido capaces de protagonizar un gran paso en la historia del conocimiento humano. Gracias al trabajo de Champollion, hemos podido acceder a la práctica totalidad de las dimensiones que definieron la civilización egipcia: su política, su religión, su ciencia, sus costumbres, su situación social… Egipto nos habla a través de su escritura jeroglífica, de su legado literario de más de cinco mil años de antigüedad. Resulta verdaderamente emocionante releer los poemas de amor egipcios, o la historia de Sinuhé, o detalles de la vida cotidiana, miles de años más tarde, como si tuviésemos en nuestras manos la posibilidad de revivir, de \"resucitar\" una cultura que desapareció hace tanto tiempo. Y el nombre de Champollion siempre figurará como el del artífice principal de esta asombrosa gesta. La vida de Champollion no fue larga, pero sí intensa. Estamos ante un caso difícilmente superable de precocidad intelectual: ya desde temprana edad dio muestras de poseer una inteligencia descomunal para el aprendizaje de las lenguas, y a los dieciséis publicó un estudio sobre el copto en la Academia de Grenoble. Por entonces ya dominaba el latín, el griego, el hebreo, el árabe, el arameo, el siríaco, el pahlavi y el sánscrito. 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Creo que la lectura del libro de Montse Escribano ayuda a contem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">CARLOS BLANCO ¿Qué es la poesía? Creo que la lectura del libro de Montse Escribano ayuda a contemplar esta pregunta sempiterna. Porque, en efecto, Con un destino en el aire no es sólo un conjunto de hermosos y sugerentes poemas que espolean la imaginación lírica del lector, sino también una reflexión de hondo calado filosófico. Y, a mi juicio, la poesía más profunda es siempre capaz de fundir armoniosamente la forma y el fondo, los elementos puramente estéticos y la trascendencia de un contenido universal. Las tres partes en que se divide el libro transparentan esta tentativa por integrar belleza y reflexión. Por sus páginas desfilan inquietudes inveteradas de filósofos y poetas, como la necesidad de emprender una búsqueda que quizás desemboque en el misterioso océano de la creación, el problema de la sombra, siempre acechante, de la nada y el fin, y la grandeza del amor como antídoto frente a todo pesimismo en un mundo inundado de dolor y negatividad. El poder evocador de la noche inaugura este poemario. Unos versos inspiradores fungen de heraldos de una buena nueva: "Viajo en el vehículo de los sueños a las lagunas de mi subconsciente para despertar en un mar de inquietudes" Nuestra autora no hará sino intentar reconciliarse consigo misma, beber de esas fuentes arcanas y difícilmente racionalizables que, sin</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="019e733909a4a87143e97f354303c933" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63670976,"asset_id":43377616,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63670976/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43377616"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43377616"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43377616; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43377616]").text(description); $(".js-view-count[data-work-id=43377616]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43377616; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43377616']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43377616, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "019e733909a4a87143e97f354303c933" } } $('.js-work-strip[data-work-id=43377616]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43377616,"title":"Prólogo al poemario de Montse Escribano","translated_title":"","metadata":{"abstract":"CARLOS BLANCO ¿Qué es la poesía? Creo que la lectura del libro de Montse Escribano ayuda a contemplar esta pregunta sempiterna. Porque, en efecto, Con un destino en el aire no es sólo un conjunto de hermosos y sugerentes poemas que espolean la imaginación lírica del lector, sino también una reflexión de hondo calado filosófico. Y, a mi juicio, la poesía más profunda es siempre capaz de fundir armoniosamente la forma y el fondo, los elementos puramente estéticos y la trascendencia de un contenido universal. Las tres partes en que se divide el libro transparentan esta tentativa por integrar belleza y reflexión. Por sus páginas desfilan inquietudes inveteradas de filósofos y poetas, como la necesidad de emprender una búsqueda que quizás desemboque en el misterioso océano de la creación, el problema de la sombra, siempre acechante, de la nada y el fin, y la grandeza del amor como antídoto frente a todo pesimismo en un mundo inundado de dolor y negatividad. El poder evocador de la noche inaugura este poemario. Unos versos inspiradores fungen de heraldos de una buena nueva: \"Viajo en el vehículo de los sueños a las lagunas de mi subconsciente para despertar en un mar de inquietudes\" Nuestra autora no hará sino intentar reconciliarse consigo misma, beber de esas fuentes arcanas y difícilmente racionalizables que, sin","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Con un destino en el aire"},"translated_abstract":"CARLOS BLANCO ¿Qué es la poesía? Creo que la lectura del libro de Montse Escribano ayuda a contemplar esta pregunta sempiterna. Porque, en efecto, Con un destino en el aire no es sólo un conjunto de hermosos y sugerentes poemas que espolean la imaginación lírica del lector, sino también una reflexión de hondo calado filosófico. Y, a mi juicio, la poesía más profunda es siempre capaz de fundir armoniosamente la forma y el fondo, los elementos puramente estéticos y la trascendencia de un contenido universal. Las tres partes en que se divide el libro transparentan esta tentativa por integrar belleza y reflexión. Por sus páginas desfilan inquietudes inveteradas de filósofos y poetas, como la necesidad de emprender una búsqueda que quizás desemboque en el misterioso océano de la creación, el problema de la sombra, siempre acechante, de la nada y el fin, y la grandeza del amor como antídoto frente a todo pesimismo en un mundo inundado de dolor y negatividad. El poder evocador de la noche inaugura este poemario. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35321829"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35321829/Resena_Introduccion_a_la_filosofia_de_la_religion"><img alt="Research paper thumbnail of Resena Introduccion a la filosofia de la religion" class="work-thumbnail" src="https://attachments.academia-assets.com/76504548/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321829/Resena_Introduccion_a_la_filosofia_de_la_religion">Resena Introduccion a la filosofia de la religion</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el ámbito continental, la filosofía de la religión suele concebirse como el intento de desentr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el ámbito continental, la filosofía de la religión suele concebirse como el intento de desentrañar la forma y el contenido de la "religión" más allá de las "religiones". Para ello, se estudia no sólo el desarrollo histórico de las grandes tradiciones religiosas y espirituales de la humanidad, sino las constantes que cabe identificar más allá de la prácticamente inabordable heterogeneidad cultural existente. Desde el siglo XVIII-en especial gracias al decisivo impulso que recibió del pensamiento kantiano-, la filosofía de la religión se ha afanado en identificar las categorías metafísicas, epistemológicas y éticas fundamentales que articulan las principales tradiciones religiosas del mundo. El cansancio ante la teología natural, es decir, ante la tentativa de deducir los atributos entitativos y operativos de Dios desde la razón pura, incentivó de manera significativa el desarrollo de una reflexión filosófica sobre la esencia y las manifestaciones de la religión, que se abstuviese de pronunciarse sobre la verdad de sus enunciados metafísicos básicos, como la existencia de Dios y la relación entre un hipotético ser supremo y la humanidad. El libro que tenemos ante nosotros se sitúa en una corriente filosófica distinta a la que acabamos de describir. En la tradición anglosajona, la filosofía de la religión se contempla muchas veces como una continuación de las especulaciones metafísicas clásicas en torno a la existencia de Dios, la naturaleza del ser divino y cómo se relaciona con el hombre. La Introducción a la filosofía de la religión de Michael J. Murray y Michael Rea constituye un ejemplo perfecto de esta tendencia. No se trata de un libro que busque discernir las categorías comunes a tradiciones religiosas tan dispares como la hindú o la cristiana, sino que desde el primer momento deja clara su voluntad de justificar racionalmente los dogmas definitorios del cristianismo. Puede entonces interpretarse como una apologética de las religiones monoteístas y, más aún, del cristianismo, pues además de examinar cuestiones clásicas de la teología natural, como los argumentos a favor y en contra del teísmo (esto es, de la idea de un Dios personal) o el análisis metafísico de atributos divinos como la eternidad, la omnisciencia y la providencia, discute objeciones inveteradas a la visión teísta, como el problema del mal y el argumento de la ocultación de Dios. No obstante, el libro no esconde su compromiso incondicional con la teología cristiana. De hecho, consagra todo un capítulo al dogma de la Trinidad. Es de agradecer el esfuerzo argumentativo y el rigor conceptual de los autores para ofrecer justificaciones racionales de las creencias cristianas, sin refugiarse en</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27072e98c0e45ce4276379b40469775b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76504548,"asset_id":35321829,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76504548/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35321829"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35321829"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35321829; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35321829]").text(description); $(".js-view-count[data-work-id=35321829]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35321829; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35321829']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35321829, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27072e98c0e45ce4276379b40469775b" } } $('.js-work-strip[data-work-id=35321829]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35321829,"title":"Resena Introduccion a la filosofia de la religion","translated_title":"","metadata":{"abstract":"En el ámbito continental, la filosofía de la religión suele concebirse como el intento de desentrañar la forma y el contenido de la \"religión\" más allá de las \"religiones\". 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El libro que tenemos ante nosotros se sitúa en una corriente filosófica distinta a la que acabamos de describir. En la tradición anglosajona, la filosofía de la religión se contempla muchas veces como una continuación de las especulaciones metafísicas clásicas en torno a la existencia de Dios, la naturaleza del ser divino y cómo se relaciona con el hombre. La Introducción a la filosofía de la religión de Michael J. Murray y Michael Rea constituye un ejemplo perfecto de esta tendencia. No se trata de un libro que busque discernir las categorías comunes a tradiciones religiosas tan dispares como la hindú o la cristiana, sino que desde el primer momento deja clara su voluntad de justificar racionalmente los dogmas definitorios del cristianismo. Puede entonces interpretarse como una apologética de las religiones monoteístas y, más aún, del cristianismo, pues además de examinar cuestiones clásicas de la teología natural, como los argumentos a favor y en contra del teísmo (esto es, de la idea de un Dios personal) o el análisis metafísico de atributos divinos como la eternidad, la omnisciencia y la providencia, discute objeciones inveteradas a la visión teísta, como el problema del mal y el argumento de la ocultación de Dios. No obstante, el libro no esconde su compromiso incondicional con la teología cristiana. De hecho, consagra todo un capítulo al dogma de la Trinidad. Es de agradecer el esfuerzo argumentativo y el rigor conceptual de los autores para ofrecer justificaciones racionales de las creencias cristianas, sin refugiarse en"},"translated_abstract":"En el ámbito continental, la filosofía de la religión suele concebirse como el intento de desentrañar la forma y el contenido de la \"religión\" más allá de las \"religiones\". Para ello, se estudia no sólo el desarrollo histórico de las grandes tradiciones religiosas y espirituales de la humanidad, sino las constantes que cabe identificar más allá de la prácticamente inabordable heterogeneidad cultural existente. Desde el siglo XVIII-en especial gracias al decisivo impulso que recibió del pensamiento kantiano-, la filosofía de la religión se ha afanado en identificar las categorías metafísicas, epistemológicas y éticas fundamentales que articulan las principales tradiciones religiosas del mundo. El cansancio ante la teología natural, es decir, ante la tentativa de deducir los atributos entitativos y operativos de Dios desde la razón pura, incentivó de manera significativa el desarrollo de una reflexión filosófica sobre la esencia y las manifestaciones de la religión, que se abstuviese de pronunciarse sobre la verdad de sus enunciados metafísicos básicos, como la existencia de Dios y la relación entre un hipotético ser supremo y la humanidad. El libro que tenemos ante nosotros se sitúa en una corriente filosófica distinta a la que acabamos de describir. En la tradición anglosajona, la filosofía de la religión se contempla muchas veces como una continuación de las especulaciones metafísicas clásicas en torno a la existencia de Dios, la naturaleza del ser divino y cómo se relaciona con el hombre. La Introducción a la filosofía de la religión de Michael J. Murray y Michael Rea constituye un ejemplo perfecto de esta tendencia. No se trata de un libro que busque discernir las categorías comunes a tradiciones religiosas tan dispares como la hindú o la cristiana, sino que desde el primer momento deja clara su voluntad de justificar racionalmente los dogmas definitorios del cristianismo. Puede entonces interpretarse como una apologética de las religiones monoteístas y, más aún, del cristianismo, pues además de examinar cuestiones clásicas de la teología natural, como los argumentos a favor y en contra del teísmo (esto es, de la idea de un Dios personal) o el análisis metafísico de atributos divinos como la eternidad, la omnisciencia y la providencia, discute objeciones inveteradas a la visión teísta, como el problema del mal y el argumento de la ocultación de Dios. No obstante, el libro no esconde su compromiso incondicional con la teología cristiana. De hecho, consagra todo un capítulo al dogma de la Trinidad. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44424893"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44424893/ENTREVISTA_PARA_PEOPLEON_2013_"><img alt="Research paper thumbnail of ENTREVISTA PARA PEOPLEON (2013)" class="work-thumbnail" src="https://attachments.academia-assets.com/64840779/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44424893/ENTREVISTA_PARA_PEOPLEON_2013_">ENTREVISTA PARA PEOPLEON (2013)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">¿Cómo nace tu interés por el conocimiento más allá de lo que "la norma" impone? De manera espontá...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">¿Cómo nace tu interés por el conocimiento más allá de lo que "la norma" impone? De manera espontánea. Siempre, al menos desde una edad muy temprana, he sentido la necesidad de buscar el conocimiento, de aprender, de leer, de plantearme preguntas. Por las tardes, cuando salía del colegio Pablo Neruda, escuela primaria, solía acudir a la biblioteca municipal Margarita Nelken de Coslada para leer. Por suerte, y a pesar de no tener la edad requerida, me permitieron acceder a la sala para mayores de quince años, donde encontré todo tipo de libros fascinantes sobre historia, filosofía, teología… Creo, de hecho, que pocas cosas me han brindado un placer tan intenso y profundo como la lectura, en la soledad de la noche, de libros de historia, de filosofía, de teología, de ciencia... Constituye uno de los dones más bellos que puede prodigarnos la vida. Por otra parte, siempre me he considerado una persona bastante independiente, tendente al autodidactismo, por lo que ese deseo de saber que, en mi opinión, alberga todo ser humano (aunque, en ocasiones, el entorno y la vorágine cotidiana lo nublen) lo he canalizado de un modo preferentemente autodidacta. Creo la curiosidad siempre me ha acompañado, y ojalá nunca cese de hacerlo. ¿Existe alguna fórmula mágica para tener una mente privilegiada? Ignoro si poseo una mente privilegiada. Palpo una necesidad irresistible de aprender, de conocer más, de cuestionarme lo que he aprendido, de escribir, de pensar… Yo me limito a seguir esas inclinaciones que me impulsan, de forma casi inexorable, a fascinarme ante el bello mundo del saber. Con respecto a las Ciencias Sociales y Humanas ¿cuál es tu idea respecto a su futuro tanto dentro como fuera de nuestras fronteras? Se trata de una pregunta muy compleja, porque no me siento profeta de ninguna ciencia. Creo que las ciencias humanas atraviesan una crisis muy profunda. El avance de la visión estrictamente científica del mundo relega, gradualmente, lo humanístico al terreno de lo inútil, de lo anecdótico o de lo destinado a ser superado por un discurso "positivo". Para mí, sería una gran pérdida. Al menos, ésta es la idea que he querido transmitir en mi último libro, Conciencia</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75d97c62a4a34b1fc6119e9a0657841f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64840779,"asset_id":44424893,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64840779/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44424893"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44424893"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44424893; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44424893]").text(description); $(".js-view-count[data-work-id=44424893]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44424893; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44424893']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44424893, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "75d97c62a4a34b1fc6119e9a0657841f" } } $('.js-work-strip[data-work-id=44424893]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44424893,"title":"ENTREVISTA PARA PEOPLEON (2013)","translated_title":"","metadata":{"abstract":"¿Cómo nace tu interés por el conocimiento más allá de lo que \"la norma\" impone? 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Palpo una necesidad irresistible de aprender, de conocer más, de cuestionarme lo que he aprendido, de escribir, de pensar… Yo me limito a seguir esas inclinaciones que me impulsan, de forma casi inexorable, a fascinarme ante el bello mundo del saber. Con respecto a las Ciencias Sociales y Humanas ¿cuál es tu idea respecto a su futuro tanto dentro como fuera de nuestras fronteras? Se trata de una pregunta muy compleja, porque no me siento profeta de ninguna ciencia. Creo que las ciencias humanas atraviesan una crisis muy profunda. El avance de la visión estrictamente científica del mundo relega, gradualmente, lo humanístico al terreno de lo inútil, de lo anecdótico o de lo destinado a ser superado por un discurso \"positivo\". Para mí, sería una gran pérdida. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43355028"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43355028/Entrevista_revista_Libertalia"><img alt="Research paper thumbnail of Entrevista, revista Libertalia" class="work-thumbnail" src="https://attachments.academia-assets.com/63643164/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43355028/Entrevista_revista_Libertalia">Entrevista, revista Libertalia</a></div><div class="wp-workCard_item"><span>Libertalia</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Filosofía, ciencia y religión, un enfoque integrador: Charla con Carlos Blanco Pérez (https://www...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Filosofía, ciencia y religión, un enfoque integrador: Charla con Carlos Blanco Pérez (<a href="https://www.revistalibertalia.com/single-post/2020/04/08/Filosofia-ciencia-religion-integracion-Entrevista-Carlos-Blanco-Perez" rel="nofollow">https://www.revistalibertalia.com/single-post/2020/04/08/Filosofia-ciencia-religion-integracion-Entrevista-Carlos-Blanco-Perez</a>) 11/04/2020 | Pedro Lecanda Carlos Blanco es uno de los intelectuales que, contra viento y marea, puede reconocerse sin exageraciones como filósofo: así lo atestigua su vasta obra que abarca desde la teoría del conocimiento hasta la filosofía de la mente, desde la egiptología a la poesía pasando por la antropología cultural o la política. Todo un mapa detallado y amplio que trata de abarcar el conocimiento humano y sus asíntotas, cuidadosamente trazado por la vocación. Conversamos con él acerca de su último libro Dios, ciencia y filosofía: de lo racional a lo divino (Almuzara, 2019), de filosofía, del universalismo y sus amenazas.-En tu último ensayo, Dios, ciencia y filosofía, nos invitas a plantearnos a Dios como interrogante, como horizonte o límite del conocimiento. ¿Por qué sigue siendo central esta pregunta, cuál es la ventaja de este planteamiento frente a las sólidas respuestas de la fe? Reconozco que siempre me ha fascinado el concepto de Dios como idea límite. Lo que he intentado hacer en ese libro es desarrollar una intuición que llevo cultivando años. Me declaro agnóstico con respecto al Dios de las grandes religiones del mundo, pero me parece interesante desarrollar una idea puramente filosófica de Dios como límite asintótico, es decir, como el concepto absoluto que podría alumbrar una mente muy superior a la nuestra. Si lo que podemos concebir es subsidiario del tipo de mente que poseemos, la idea de Dios como límite asintótico nos dice que una mente muy superior a la humana (una mente tan distinta de la nuestra como la nuestra lo es de la de los antepasados inmediatos al Homo sapiens) seguramente albergaría una idea mucho más profunda y universal, menos antropomórfica, de lo divino. Pero, ciertamente, parto de un presupuesto que quizás sea erróneo: la noción de una mente superior a la nuestra; no cuantitativamente superior (por acumular más conocimientos, más experiencia...), sino cualitativamente superior, y por tanto capaz de contemplar principios lógicos y leyes naturales que hoy por hoy nos resultan inconcebibles.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="666dc14f980d9a386629934956fb22fb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63643164,"asset_id":43355028,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63643164/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43355028"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43355028"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43355028; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43355028]").text(description); $(".js-view-count[data-work-id=43355028]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43355028; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43355028']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43355028, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "666dc14f980d9a386629934956fb22fb" } } $('.js-work-strip[data-work-id=43355028]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43355028,"title":"Entrevista, revista Libertalia","translated_title":"","metadata":{"abstract":"Filosofía, ciencia y religión, un enfoque integrador: Charla con Carlos Blanco Pérez (https://www.revistalibertalia.com/single-post/2020/04/08/Filosofia-ciencia-religion-integracion-Entrevista-Carlos-Blanco-Perez) 11/04/2020 | Pedro Lecanda Carlos Blanco es uno de los intelectuales que, contra viento y marea, puede reconocerse sin exageraciones como filósofo: así lo atestigua su vasta obra que abarca desde la teoría del conocimiento hasta la filosofía de la mente, desde la egiptología a la poesía pasando por la antropología cultural o la política. Todo un mapa detallado y amplio que trata de abarcar el conocimiento humano y sus asíntotas, cuidadosamente trazado por la vocación. Conversamos con él acerca de su último libro Dios, ciencia y filosofía: de lo racional a lo divino (Almuzara, 2019), de filosofía, del universalismo y sus amenazas.-En tu último ensayo, Dios, ciencia y filosofía, nos invitas a plantearnos a Dios como interrogante, como horizonte o límite del conocimiento. ¿Por qué sigue siendo central esta pregunta, cuál es la ventaja de este planteamiento frente a las sólidas respuestas de la fe? Reconozco que siempre me ha fascinado el concepto de Dios como idea límite. Lo que he intentado hacer en ese libro es desarrollar una intuición que llevo cultivando años. Me declaro agnóstico con respecto al Dios de las grandes religiones del mundo, pero me parece interesante desarrollar una idea puramente filosófica de Dios como límite asintótico, es decir, como el concepto absoluto que podría alumbrar una mente muy superior a la nuestra. Si lo que podemos concebir es subsidiario del tipo de mente que poseemos, la idea de Dios como límite asintótico nos dice que una mente muy superior a la humana (una mente tan distinta de la nuestra como la nuestra lo es de la de los antepasados inmediatos al Homo sapiens) seguramente albergaría una idea mucho más profunda y universal, menos antropomórfica, de lo divino. Pero, ciertamente, parto de un presupuesto que quizás sea erróneo: la noción de una mente superior a la nuestra; no cuantitativamente superior (por acumular más conocimientos, más experiencia...), sino cualitativamente superior, y por tanto capaz de contemplar principios lógicos y leyes naturales que hoy por hoy nos resultan inconcebibles.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Libertalia"},"translated_abstract":"Filosofía, ciencia y religión, un enfoque integrador: Charla con Carlos Blanco Pérez (https://www.revistalibertalia.com/single-post/2020/04/08/Filosofia-ciencia-religion-integracion-Entrevista-Carlos-Blanco-Perez) 11/04/2020 | Pedro Lecanda Carlos Blanco es uno de los intelectuales que, contra viento y marea, puede reconocerse sin exageraciones como filósofo: así lo atestigua su vasta obra que abarca desde la teoría del conocimiento hasta la filosofía de la mente, desde la egiptología a la poesía pasando por la antropología cultural o la política. Todo un mapa detallado y amplio que trata de abarcar el conocimiento humano y sus asíntotas, cuidadosamente trazado por la vocación. Conversamos con él acerca de su último libro Dios, ciencia y filosofía: de lo racional a lo divino (Almuzara, 2019), de filosofía, del universalismo y sus amenazas.-En tu último ensayo, Dios, ciencia y filosofía, nos invitas a plantearnos a Dios como interrogante, como horizonte o límite del conocimiento. ¿Por qué sigue siendo central esta pregunta, cuál es la ventaja de este planteamiento frente a las sólidas respuestas de la fe? Reconozco que siempre me ha fascinado el concepto de Dios como idea límite. Lo que he intentado hacer en ese libro es desarrollar una intuición que llevo cultivando años. Me declaro agnóstico con respecto al Dios de las grandes religiones del mundo, pero me parece interesante desarrollar una idea puramente filosófica de Dios como límite asintótico, es decir, como el concepto absoluto que podría alumbrar una mente muy superior a la nuestra. Si lo que podemos concebir es subsidiario del tipo de mente que poseemos, la idea de Dios como límite asintótico nos dice que una mente muy superior a la humana (una mente tan distinta de la nuestra como la nuestra lo es de la de los antepasados inmediatos al Homo sapiens) seguramente albergaría una idea mucho más profunda y universal, menos antropomórfica, de lo divino. Pero, ciertamente, parto de un presupuesto que quizás sea erróneo: la noción de una mente superior a la nuestra; no cuantitativamente superior (por acumular más conocimientos, más experiencia...), sino cualitativamente superior, y por tanto capaz de contemplar principios lógicos y leyes naturales que hoy por hoy nos resultan inconcebibles.","internal_url":"https://www.academia.edu/43355028/Entrevista_revista_Libertalia","translated_internal_url":"","created_at":"2020-06-16T03:34:24.364-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":950559,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[{"id":35016075,"work_id":43355028,"tagging_user_id":950559,"tagged_user_id":119585760,"co_author_invite_id":null,"email":"1***9@alumnos.uc3m.es","display_order":1,"name":"PEDRO LECANDA JIMENEZ-ALFARO","title":"Entrevista, revista Libertalia"}],"downloadable_attachments":[{"id":63643164,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/63643164/thumbnails/1.jpg","file_name":"Entrevista__revista_Libertalia20200616-79985-1dqgpnz.docx","download_url":"https://www.academia.edu/attachments/63643164/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Entrevista_revista_Libertalia.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63643164/Entrevista__revista_Libertalia20200616-79985-1dqgpnz.docx?1592303654=\u0026response-content-disposition=attachment%3B+filename%3DEntrevista_revista_Libertalia.docx\u0026Expires=1732474953\u0026Signature=KN902vfl61LQHXOcI2COJgXT1zlC2TgafnwbclzdPDhMB~Ehl3tnxu57lMka-QOuW2hzH2KCpeDMY4xi0RTrAJDGYy6SY9~aobeahhlsrDVQPe8R2qyrb~VakI-yrQLYvNu8q4flH1RVsqxNtjlH56-vs07b2qCu6OnA6wLsZUcA98lpdAaLFxbUMZfPmeJC2xfig8CPyfW1fA5Qpv5zcWMX2AcafhtQoBMvO6af6lKfImt6Pfj4PD1EQM5ghdJPYjOJ5tbmSREvweqSIYtQSnEFqxQ8ii2f7~s60IsiVHGwIxOKeaPeOvAkENv9KY0TUCfjCAJK~89uYLxtHcmddQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Entrevista_revista_Libertalia","translated_slug":"","page_count":10,"language":"es","content_type":"Work","owner":{"id":950559,"first_name":"Carlos","middle_initials":"A","last_name":"Blanco","page_name":"CarlosBlanco","domain_name":"upco","created_at":"2011-11-15T23:31:41.540-08:00","display_name":"Carlos A Blanco","url":"https://upco.academia.edu/CarlosBlanco"},"attachments":[{"id":63643164,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/63643164/thumbnails/1.jpg","file_name":"Entrevista__revista_Libertalia20200616-79985-1dqgpnz.docx","download_url":"https://www.academia.edu/attachments/63643164/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Entrevista_revista_Libertalia.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63643164/Entrevista__revista_Libertalia20200616-79985-1dqgpnz.docx?1592303654=\u0026response-content-disposition=attachment%3B+filename%3DEntrevista_revista_Libertalia.docx\u0026Expires=1732474953\u0026Signature=KN902vfl61LQHXOcI2COJgXT1zlC2TgafnwbclzdPDhMB~Ehl3tnxu57lMka-QOuW2hzH2KCpeDMY4xi0RTrAJDGYy6SY9~aobeahhlsrDVQPe8R2qyrb~VakI-yrQLYvNu8q4flH1RVsqxNtjlH56-vs07b2qCu6OnA6wLsZUcA98lpdAaLFxbUMZfPmeJC2xfig8CPyfW1fA5Qpv5zcWMX2AcafhtQoBMvO6af6lKfImt6Pfj4PD1EQM5ghdJPYjOJ5tbmSREvweqSIYtQSnEFqxQ8ii2f7~s60IsiVHGwIxOKeaPeOvAkENv9KY0TUCfjCAJK~89uYLxtHcmddQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":51625,"name":"Educación","url":"https://www.academia.edu/Documents/in/Educaci%C3%B3n"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":205631,"name":"Interdisciplinariedad","url":"https://www.academia.edu/Documents/in/Interdisciplinariedad"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35321880"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35321880/Conferencia_La_belleza_del_conocimiento_Madrid"><img alt="Research paper thumbnail of Conferencia La belleza del conocimiento Madrid" class="work-thumbnail" src="https://attachments.academia-assets.com/55183012/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35321880/Conferencia_La_belleza_del_conocimiento_Madrid">Conferencia La belleza del conocimiento Madrid</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El mayor tesoro de la humanidad es el conocimiento. En el fondo, la inteligencia no sirve de nada...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">El mayor tesoro de la humanidad es el conocimiento. En el fondo, la inteligencia no sirve de nada si no se usa para algo. Ese algo puede ser práctico, y la mayor parte de la gente tiene una mentalidad utilitarista, es decir, algo que genere valor económico. Pero hay algo más de valor, que es cuando la inteligencia se usa para generar conocimiento. Y en el fondo lo que tenemos que transmitir, sobre todo a las personas que tienen unas capacidades especiales, es que esa inteligencia es un patrimonio de la humanidad, que tiene que servir para incrementar el acervo cognoscitivo de la propia humanidad. La idea que yo quiero transmitir aquí no es tanto la de unos contenidos concretos de conocimiento como de los procesos que llevan a la adquisición del conocimiento y, sobre todo, la tesis que subyace es que el conocimiento es bello. La experiencia de adquirir conocimiento tiene también resonancias estéticas, y en la educación lo que hay que transmitir es esa fascinación ante el conocimiento y ante la obtención de ciertos resultados del conocimiento. Observamos en la primera imagen una reconstrucción de lo que se supone fue la biblioteca de Alejandría que, según algunos autores, llegó a tener más de un millón de rollos, la mayor biblioteca del mundo antiguo. Y a la derecha tenemos la biblioteca clementina de los jesuitas en Praga, una de las bibliotecas más bellas del mundo. El depósito del saber y, sobre todo, aunado con la belleza. Es ocioso decir que el conocimiento es el mayor activo que posee la humanidad y, de hecho, el éxito de nuestra especie, del Homo Sapiens, se basa en la capacidad que tiene para adquirir conocimiento y, sobre todo, conocimiento abstracto. Eso lo sabemos por el desarrollo espectacular que tuvieron las cortezas prefrontrales, las áreas asociativas, que, en nuestro caso-como luego veremos-, nos ha permitido tener una herramienta excepcional para adquirir conocimiento: el pensamiento simbólico y el lenguaje articulado. Y es el mayor activo de la humanidad, de hecho hoy en día nos preguntamos siempre cuál es la razón de que unos países sean más ricos que otros. En último término, aquí hay economistas, y ya sabemos que hubo un debate de la historia de la economía: los fisiócratas decían que la riqueza de una nación dependía de la agricultura, de la riqueza agrícola, otros piensan que depende sobre todo de la industria y la maquinaria, pero en el fondo ¿por qué un país es más rico y más desarrollado que otro? Porque sabe más, es decir, si Alemania es más rica que España es porque sabe hacer cosas que España no sabe hacer. En el fondo está el conocimiento. No me voy a centrar en el aspecto puramente utilitario del conocimiento, sino en el aspecto científico e intelectual, pero hay que reconocer que toda la transformación de la historia de la humanidad descansa, en definitiva, sobre el descubrimiento, sobre la adición de nuevas verdades al patrimonio del conocimiento. Podemos hablar de ese beneficio material, que está prácticamente demostrado que las dos grandes revoluciones que tuvo la humanidad en el manejo de la energía, que fueron la Revolución Neolítica hace unos 8000 años en Oriente Próximo y la Revolución Industrial hace más de 200 años en Inglaterra. Ahora nos encontramos con otra revolución, pero ciñéndonos a los límites históricos más aceptados, en el fondo descansa sobre el descubrimiento de una 1 Transcripción de la conferencia pronunciada en el IV Congreso de Superdotación y Altas Capacidades, Madrid, octubre de 2016, para el libro que se editará con las ponencias.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0121c12531da56e3a6315e3ed04e2aa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55183012,"asset_id":35321880,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55183012/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35321880"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35321880"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35321880; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35321880]").text(description); $(".js-view-count[data-work-id=35321880]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35321880; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35321880']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35321880, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0121c12531da56e3a6315e3ed04e2aa" } } $('.js-work-strip[data-work-id=35321880]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35321880,"title":"Conferencia La belleza del conocimiento Madrid","translated_title":"","metadata":{"abstract":"El mayor tesoro de la humanidad es el conocimiento. En el fondo, la inteligencia no sirve de nada si no se usa para algo. Ese algo puede ser práctico, y la mayor parte de la gente tiene una mentalidad utilitarista, es decir, algo que genere valor económico. Pero hay algo más de valor, que es cuando la inteligencia se usa para generar conocimiento. Y en el fondo lo que tenemos que transmitir, sobre todo a las personas que tienen unas capacidades especiales, es que esa inteligencia es un patrimonio de la humanidad, que tiene que servir para incrementar el acervo cognoscitivo de la propia humanidad. La idea que yo quiero transmitir aquí no es tanto la de unos contenidos concretos de conocimiento como de los procesos que llevan a la adquisición del conocimiento y, sobre todo, la tesis que subyace es que el conocimiento es bello. La experiencia de adquirir conocimiento tiene también resonancias estéticas, y en la educación lo que hay que transmitir es esa fascinación ante el conocimiento y ante la obtención de ciertos resultados del conocimiento. Observamos en la primera imagen una reconstrucción de lo que se supone fue la biblioteca de Alejandría que, según algunos autores, llegó a tener más de un millón de rollos, la mayor biblioteca del mundo antiguo. Y a la derecha tenemos la biblioteca clementina de los jesuitas en Praga, una de las bibliotecas más bellas del mundo. El depósito del saber y, sobre todo, aunado con la belleza. Es ocioso decir que el conocimiento es el mayor activo que posee la humanidad y, de hecho, el éxito de nuestra especie, del Homo Sapiens, se basa en la capacidad que tiene para adquirir conocimiento y, sobre todo, conocimiento abstracto. Eso lo sabemos por el desarrollo espectacular que tuvieron las cortezas prefrontrales, las áreas asociativas, que, en nuestro caso-como luego veremos-, nos ha permitido tener una herramienta excepcional para adquirir conocimiento: el pensamiento simbólico y el lenguaje articulado. Y es el mayor activo de la humanidad, de hecho hoy en día nos preguntamos siempre cuál es la razón de que unos países sean más ricos que otros. En último término, aquí hay economistas, y ya sabemos que hubo un debate de la historia de la economía: los fisiócratas decían que la riqueza de una nación dependía de la agricultura, de la riqueza agrícola, otros piensan que depende sobre todo de la industria y la maquinaria, pero en el fondo ¿por qué un país es más rico y más desarrollado que otro? Porque sabe más, es decir, si Alemania es más rica que España es porque sabe hacer cosas que España no sabe hacer. En el fondo está el conocimiento. 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Ahora nos encontramos con otra revolución, pero ciñéndonos a los límites históricos más aceptados, en el fondo descansa sobre el descubrimiento de una 1 Transcripción de la conferencia pronunciada en el IV Congreso de Superdotación y Altas Capacidades, Madrid, octubre de 2016, para el libro que se editará con las ponencias."},"translated_abstract":"El mayor tesoro de la humanidad es el conocimiento. En el fondo, la inteligencia no sirve de nada si no se usa para algo. Ese algo puede ser práctico, y la mayor parte de la gente tiene una mentalidad utilitarista, es decir, algo que genere valor económico. Pero hay algo más de valor, que es cuando la inteligencia se usa para generar conocimiento. Y en el fondo lo que tenemos que transmitir, sobre todo a las personas que tienen unas capacidades especiales, es que esa inteligencia es un patrimonio de la humanidad, que tiene que servir para incrementar el acervo cognoscitivo de la propia humanidad. 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En último término, aquí hay economistas, y ya sabemos que hubo un debate de la historia de la economía: los fisiócratas decían que la riqueza de una nación dependía de la agricultura, de la riqueza agrícola, otros piensan que depende sobre todo de la industria y la maquinaria, pero en el fondo ¿por qué un país es más rico y más desarrollado que otro? Porque sabe más, es decir, si Alemania es más rica que España es porque sabe hacer cosas que España no sabe hacer. En el fondo está el conocimiento. No me voy a centrar en el aspecto puramente utilitario del conocimiento, sino en el aspecto científico e intelectual, pero hay que reconocer que toda la transformación de la historia de la humanidad descansa, en definitiva, sobre el descubrimiento, sobre la adición de nuevas verdades al patrimonio del conocimiento. Podemos hablar de ese beneficio material, que está prácticamente demostrado que las dos grandes revoluciones que tuvo la humanidad en el manejo de la energía, que fueron la Revolución Neolítica hace unos 8000 años en Oriente Próximo y la Revolución Industrial hace más de 200 años en Inglaterra. 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Le texte syn...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Confèrence donnée à l’École Solvay, Université Libre de Bruxelles, le 1er Juin 2018. Le texte synthétise les principales conclusions du libre Más allá de la cultura y de la religión (Madrid, 2016).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="89282aa3206269a3ecd2e60d6e0acfd9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56722247,"asset_id":36774700,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56722247/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36774700"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36774700"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36774700; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36774700]").text(description); $(".js-view-count[data-work-id=36774700]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36774700; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36774700']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36774700, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "89282aa3206269a3ecd2e60d6e0acfd9" } } $('.js-work-strip[data-work-id=36774700]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36774700,"title":"LES DÉFIS DU TRANSHUMANISME ET DE L'INTELLIGENCE ARTIFICIELLE: BESOIN D'UNE RENAISSANCE DE LA PENSÉE PHILOSOPHIQUE 1","translated_title":"","metadata":{"abstract":"Confèrence donnée à l’École Solvay, Université Libre de Bruxelles, le 1er Juin 2018. 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APLICACIÓN DE LA TEORÍA DE LAS INTELIGENCIAS MÚLTIPLES A LA DOCENCIA FILOSÓFICA</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cb6d62c18dfc3bd155d2259449e8fc3f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58573141,"asset_id":38505606,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58573141/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38505606"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38505606"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38505606; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38505606]").text(description); $(".js-view-count[data-work-id=38505606]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38505606; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38505606']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38505606, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cb6d62c18dfc3bd155d2259449e8fc3f" } } $('.js-work-strip[data-work-id=38505606]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38505606,"title":"Memoria, DIFOPU.pdf","translated_title":"","metadata":{"abstract":"PROYECTO PROFESIONAL DOCENTE DE LA ASIGNATURA “CONOCIMIENTO Y VERDAD”, GRADO DE FILOSOFÍA, POLÍTICA Y ECONOMÍA. 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Algunos autores han hablado de un inevitable " choque de civilizaciones " , y parece claro que el desarrollo económico, científico y tecnológico, por sí solo, no se ha traducido en una mejor convivencia entre cosmovisiones y credos. En este curso nos plantearemos qué papel puede desempeñar la reflexión filosófica, y en especial los ideales de racionalidad, humanismo y tolerancia, en aquellos escenarios en los que las disputas culturales y religiosas han arreciado y los puentes de comunicación entre los seres humanos se han debilitado. Para ello, examinaremos conceptos como cultura, religión, verdad, tolerancia, libertad, progreso y multiculturalismo, así como el arbitraje de la razón filosófica en el diálogo entre las culturas y las religiones. FACULTAD DE CC. HUMANAS Y SOCIALES</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e0709d4d781579972bc920aeca3279a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57417111,"asset_id":37449577,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57417111/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37449577"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37449577"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37449577; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37449577]").text(description); $(".js-view-count[data-work-id=37449577]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37449577; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37449577']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37449577, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e0709d4d781579972bc920aeca3279a" } } $('.js-work-strip[data-work-id=37449577]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37449577,"title":"DEPARTAMENTO DE FILOSOFÍA, HUMANIDADES Y COMUNICACIÓN Datos de la asignatura","translated_title":"","metadata":{"abstract":"Descriptor En la época contemporánea se han acentuado numerosas divisiones culturales y religiosas. Algunos autores han hablado de un inevitable \" choque de civilizaciones \" , y parece claro que el desarrollo económico, científico y tecnológico, por sí solo, no se ha traducido en una mejor convivencia entre cosmovisiones y credos. En este curso nos plantearemos qué papel puede desempeñar la reflexión filosófica, y en especial los ideales de racionalidad, humanismo y tolerancia, en aquellos escenarios en los que las disputas culturales y religiosas han arreciado y los puentes de comunicación entre los seres humanos se han debilitado. Para ello, examinaremos conceptos como cultura, religión, verdad, tolerancia, libertad, progreso y multiculturalismo, así como el arbitraje de la razón filosófica en el diálogo entre las culturas y las religiones. FACULTAD DE CC. HUMANAS Y SOCIALES"},"translated_abstract":"Descriptor En la época contemporánea se han acentuado numerosas divisiones culturales y religiosas. 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Este c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Descriptor La religión ha sido una constante en la práctica totalidad de culturas humanas. Este curso pretende examinar, filosóficamente, el concepto de " religión " y el papel que ha desempeñado en la conciencia del hombre desde la prehistoria. La primera parte, de cariz histórico, prestará especial atención a la interpretación ofrecida por los principales filósofos y sociólogos occidentales de la Edad Moderna, con alusiones a pensadores más antiguos; la segunda se centrará en las categorías fundamentales para entender el hecho religioso, profundizará en los contenidos centrales de las grandes religiones prehistóricas e históricas y planteará algunas preguntas sobre el futuro de la religión y las religiones del futuro. " ¿Por qué existe la religión? " sintetiza el interrogante central del curso. FACULTAD DE CC. HUMANAS Y SOCIALES</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81f29064d00ef0c062237334a9ae36bc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57417104,"asset_id":37449574,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57417104/download_file?st=MTczMjQ5NTE4OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37449574"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37449574"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37449574; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37449574]").text(description); $(".js-view-count[data-work-id=37449574]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37449574; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37449574']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37449574, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "81f29064d00ef0c062237334a9ae36bc" } } $('.js-work-strip[data-work-id=37449574]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37449574,"title":"DEPARTAMENTO DE FILOSOFÍA, HUMANIDADES Y COMUNICACIÓN Datos de la asignatura Nombre Filosofía de la Religión I","translated_title":"","metadata":{"abstract":"Descriptor La religión ha sido una constante en la práctica totalidad de culturas humanas. 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