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class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Román Cuartango" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/66499492/17314841/18183489/s200_rom_n.cuartango.jpeg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Román Cuartango</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://greav.academia.edu/">Universidad de Barcelona</a>, <a class="u-tcGrayDarker" href="https://greav.academia.edu/Departments/Departamento_de_Filosof%C3%ADa/Documents">Departamento de Filosofía</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" 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class="label">Following</p><p class="data">11</p></div></a><a href="/Rom%C3%A1nCuartango/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data">107</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;"><b>Address: </b>Universidad de Barcelona<br />Departamento de Filosofía<br />Facultad de Filosofía<br />C/Montalegre, 6<br />08001 Barcelona<br />Spain<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="external-links-container"><ul class="profile-links new-profile js-UserInfo-social"><li class="profile-profiles js-social-profiles-container"><i class="fa fa-spin fa-spinner"></i></li></ul></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Books" data-toggle="tab" href="#books" role="tab" title="Books"><span>12</span> <span class="ds2-5-body-sm-bold">Books</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Book-Chapters" data-toggle="tab" href="#bookchapters" role="tab" title="Book Chapters"><span>13</span> <span class="ds2-5-body-sm-bold">Book Chapters</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>33</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Conference-Presentations" data-toggle="tab" href="#conferencepresentations" role="tab" title="Conference Presentations"><span>14</span> <span class="ds2-5-body-sm-bold">Conference Presentations</span></a></li><li class="nav-chip more-tab" role="presentation"><a class="js-profile-documents-more-tab link-unstyled u-textTruncate" data-toggle="dropdown" role="tab">More  <i class="fa fa-chevron-down"></i></a><ul class="js-profile-documents-more-dropdown 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class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Román Cuartango</h3></div><div class="js-work-strip profile--work_container" data-work-id="51716333"><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/51716333/RAZ%C3%93N_CIVIL"><img alt="Research paper thumbnail of RAZÓN CIVIL" class="work-thumbnail" src="https://attachments.academia-assets.com/95843818/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/51716333/RAZ%C3%93N_CIVIL">RAZÓN CIVIL</a></div><div class="wp-workCard_item"><span>Abada Editores. Madrid, 2021. 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Madrid, 2019. ISBN: 978-8417301422</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hay historia porque el ser humano no se conforma ni con lo que él es ni con el ser en general, y ...</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">Hay historia porque el ser humano no se conforma ni con lo que él es ni con el ser en general, y se apresta a enmendarlo. Pero el desarrollo de esa capacidad de transformación trae consigo un dominio tan irrestricto sobre todo que se torna insostenible. En ese momento se plantea la cuestión de si lo humano solo prospera de esa manera o si cabe otro tipo de habitar, uno poético, por ejemplo. La pregunta misma comporta ya haberse situado, siquiera como perspectiva, más allá de la historia. La idea de un transhumano capaz de superar cierto pathos histórico florece con fuerza en ese lugar de paso. En ocasiones se presenta como actitud contraria a la técnica, y en otras bajo la forma de programas que propugnan acrecentar un progreso tecnológico que, gracias a la inteligencia artificial, aumentaría las opciones humanas hasta hacer posible incluso la victoria sobre la muerte. El objetivo de este libro es pensar filosóficamente estas cuestiones, es decir, atendiendo a los problemas que surgen de los conceptos que las suste</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2414ae8c9475dace8b04caded3fad85c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104875010,"asset_id":40817557,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104875010/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="40817557"><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="40817557"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40817557; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40817557]").text(description); $(".js-view-count[data-work-id=40817557]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40817557; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40817557']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40817557, 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: "2414ae8c9475dace8b04caded3fad85c" } } $('.js-work-strip[data-work-id=40817557]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40817557,"title":"POSTHISTORIA Y TRANSHUMANIDAD","translated_title":"","metadata":{"abstract":"Hay historia porque el ser humano no se conforma ni con lo que él es ni con el ser en general, y se apresta a enmendarlo. 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Madrid</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">1. Introducción 2. Espíritu y libertad 3. La esencia subjetiva del espíritu 4. Darse un mundo ...</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">1. Introducción <br />2. Espíritu y libertad <br />3. La esencia subjetiva del espíritu <br />4. Darse un mundo <br />5. Un punto de vista adecuado <br />6. El sujeto y su forma lógico-política <br />7. Lo que es racional es real,y lo que es real es racional <br />8. La experiencia del juego como poder <br />9. La voluntad libre y su derecho <br />10. La reclamación moral de la subjetividad <br />11. El cumplimiento del espíritu en la sustancia ética <br />12. Los fines particulares <br />13. La sociedad civil <br />14. La individualidad conflictiva <br />15. Lo político <br />16. El reconocimiento imprescindible <br />17. La concreción política de la Idea <br />18. ¿Qué tipo de Estado? <br />19. El poder del espíritu: die “freie Macht” <br />20. Constitución e historicidad <br />21. La comunidad añorada <br />22. El individuo especulativo bellamente realizado en el Estado <br />23. El desbordamiento del dominio estatal <br />24. El espíritu absoluto como poder libre</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8340968df873e73d82f3e56cf512768f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":102974791,"asset_id":35248417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/102974791/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="35248417"><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="35248417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35248417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35248417]").text(description); $(".js-view-count[data-work-id=35248417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35248417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35248417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35248417, 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: "8340968df873e73d82f3e56cf512768f" } } $('.js-work-strip[data-work-id=35248417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35248417,"title":"EL PODER DEL ESPÍRITU\r\n(Hegel y el êthos político)","translated_title":"","metadata":{"abstract":"1. 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Editorial Comares. Granada</span><span>, 2022</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0d806736eeed760e286976fb84d8ed1d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91435186,"asset_id":87139505,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91435186/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="87139505"><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="87139505"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 87139505; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=87139505]").text(description); $(".js-view-count[data-work-id=87139505]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 87139505; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='87139505']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 87139505, 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: "0d806736eeed760e286976fb84d8ed1d" } } $('.js-work-strip[data-work-id=87139505]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":87139505,"title":"EL INDISPONIBLE ETHOS CIVIL (acerca de la inconveniente fundación de lo político según Hegel, Ritter y los ritterianos)","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"En: Juan de Dios Bares Partal y Faustino Oncina Coves (eds.): La escuela histórico-conceptual de Joachim Ritter y el protagonismo sociocultural de la filosofía. 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Aracne editrice. Canterano (Roma), 2018, págs. 55-66. 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En el 40 aniversario de la publicación de Introducción a lógica y al análisis formal de Manuel Sacristán. Montesinos. 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Madrid, 2019. ISBN: 978-8417301422</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hay historia porque el ser humano no se conforma ni con lo que él es ni con el ser en general, y ...</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">Hay historia porque el ser humano no se conforma ni con lo que él es ni con el ser en general, y se apresta a enmendarlo. Pero el desarrollo de esa capacidad de transformación trae consigo un dominio tan irrestricto sobre todo que se torna insostenible. En ese momento se plantea la cuestión de si lo humano solo prospera de esa manera o si cabe otro tipo de habitar, uno poético, por ejemplo. La pregunta misma comporta ya haberse situado, siquiera como perspectiva, más allá de la historia. La idea de un transhumano capaz de superar cierto pathos histórico florece con fuerza en ese lugar de paso. En ocasiones se presenta como actitud contraria a la técnica, y en otras bajo la forma de programas que propugnan acrecentar un progreso tecnológico que, gracias a la inteligencia artificial, aumentaría las opciones humanas hasta hacer posible incluso la victoria sobre la muerte. 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Madrid</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">1. Introducción 2. Espíritu y libertad 3. La esencia subjetiva del espíritu 4. Darse un mundo ...</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">1. Introducción <br />2. Espíritu y libertad <br />3. La esencia subjetiva del espíritu <br />4. Darse un mundo <br />5. Un punto de vista adecuado <br />6. El sujeto y su forma lógico-política <br />7. Lo que es racional es real,y lo que es real es racional <br />8. La experiencia del juego como poder <br />9. La voluntad libre y su derecho <br />10. La reclamación moral de la subjetividad <br />11. El cumplimiento del espíritu en la sustancia ética <br />12. Los fines particulares <br />13. La sociedad civil <br />14. La individualidad conflictiva <br />15. Lo político <br />16. El reconocimiento imprescindible <br />17. La concreción política de la Idea <br />18. ¿Qué tipo de Estado? <br />19. El poder del espíritu: die “freie Macht” <br />20. Constitución e historicidad <br />21. La comunidad añorada <br />22. El individuo especulativo bellamente realizado en el Estado <br />23. El desbordamiento del dominio estatal <br />24. El espíritu absoluto como poder libre</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8340968df873e73d82f3e56cf512768f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":102974791,"asset_id":35248417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/102974791/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="35248417"><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="35248417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35248417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35248417]").text(description); $(".js-view-count[data-work-id=35248417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35248417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35248417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35248417, 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: "8340968df873e73d82f3e56cf512768f" } } $('.js-work-strip[data-work-id=35248417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35248417,"title":"EL PODER DEL ESPÍRITU\r\n(Hegel y el êthos político)","translated_title":"","metadata":{"abstract":"1. 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Editorial Comares. Granada</span><span>, 2022</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0d806736eeed760e286976fb84d8ed1d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91435186,"asset_id":87139505,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91435186/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="87139505"><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="87139505"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 87139505; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=87139505]").text(description); $(".js-view-count[data-work-id=87139505]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 87139505; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='87139505']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 87139505, 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: "0d806736eeed760e286976fb84d8ed1d" } } $('.js-work-strip[data-work-id=87139505]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":87139505,"title":"EL INDISPONIBLE ETHOS CIVIL (acerca de la inconveniente fundación de lo político según Hegel, Ritter y los ritterianos)","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"En: Juan de Dios Bares Partal y Faustino Oncina Coves (eds.): La escuela histórico-conceptual de Joachim Ritter y el protagonismo sociocultural de la filosofía. 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En el 40 aniversario de la publicación de Introducción a lógica y al análisis formal de Manuel Sacristán. Montesinos. 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Esto sucede en general con todas las filosofías que han hecho historia. En efecto, la historia de la filosofía, en lo que tiene de un corpus doctrinal, presenta antes que nada numerosos pensamientos e ideas de un modo que podría muy bien denominarse \"pre-juzgado\". En el caso de Hegel, la definición de su filosofía como sistema de la identidad, como idealismo (en un sentido vulgar del término para el que se trata de una reducción a la abstracción conceptual de la realidad viva y múltiple), etc., imposibilita en muchas ocasiones el acceso pensante a la verdadera letra de sus escritos. En lo que respecta al asunto de la historia, la filosofía hegeliana queda prejuzgada precisamente como \"lo otro\" de lo que la cosa misma requiere. 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Madrid, págs. 183-251","grobid_abstract_attachment_id":54991332},"translated_abstract":null,"internal_url":"https://www.academia.edu/35129854/ESCENAS_DE_LA_CONTROVERTIDA_CONCEPCI%C3%93N_HEGELIANA_DE_LA_HISTORIA","translated_internal_url":"","created_at":"2017-11-13T00:12:39.345-08:00","section":"Book Chapters","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":66499492,"coauthors_can_edit":false,"document_type":"book","co_author_tags":[{"id":30619513,"work_id":35129854,"tagging_user_id":66499492,"tagged_user_id":null,"co_author_invite_id":6541736,"email":"r***o@icloud.com","display_order":1,"name":"Román Cuartango","title":"ESCENAS DE LA CONTROVERTIDA CONCEPCIÓN HEGELIANA DE LA HISTORIA"}],"downloadable_attachments":[{"id":54991332,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54991332/thumbnails/1.jpg","file_name":"Escenas_de_la_controvertida_concepcion_hegeliana_de_la_historia.pdf","download_url":"https://www.academia.edu/attachments/54991332/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"ESCENAS_DE_LA_CONTROVERTIDA_CONCEPCION_H.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54991332/Escenas_de_la_controvertida_concepcion_hegeliana_de_la_historia-libre.pdf?1510569546=\u0026response-content-disposition=attachment%3B+filename%3DESCENAS_DE_LA_CONTROVERTIDA_CONCEPCION_H.pdf\u0026Expires=1732538059\u0026Signature=ggmdkt3qqRMm-333hXeQfaxQLTQnvaMFn8pjkj-RlTcVTzNHmOGVfcLs0IiZF-PIee2vU8idrJiIN2cA6mpW9dHcbV4~ZZ4Ki5imfhzpQ97GeZI3-WGXZLVHS~r063Qi5Egug9ExVbydq2XN2MSS7ZqnhR9pnTO~Un5PgTn7fjxFpE6K53D1SbiQvF-RA3uAhCweue1HzIcb2bnn35pG3fpOikqqMiLN-~HnceNUQqCByP9i1NQazOPszCbcxL3Epr2X-o0eoyqSJPz1NW27UrMQzA-TUEMTbH8lItfEhrdwNI1lBVZ9bGFgTOj0zb9OwBudlUxdcnCYVvZmT8W-hQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"ESCENAS_DE_LA_CONTROVERTIDA_CONCEPCIÓN_HEGELIANA_DE_LA_HISTORIA","translated_slug":"","page_count":74,"language":"es","content_type":"Work","owner":{"id":66499492,"first_name":"Román","middle_initials":null,"last_name":"Cuartango","page_name":"RománCuartango","domain_name":"greav","created_at":"2017-07-17T06:16:53.929-07:00","display_name":"Román Cuartango","url":"https://greav.academia.edu/Rom%C3%A1nCuartango"},"attachments":[{"id":54991332,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54991332/thumbnails/1.jpg","file_name":"Escenas_de_la_controvertida_concepcion_hegeliana_de_la_historia.pdf","download_url":"https://www.academia.edu/attachments/54991332/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"ESCENAS_DE_LA_CONTROVERTIDA_CONCEPCION_H.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54991332/Escenas_de_la_controvertida_concepcion_hegeliana_de_la_historia-libre.pdf?1510569546=\u0026response-content-disposition=attachment%3B+filename%3DESCENAS_DE_LA_CONTROVERTIDA_CONCEPCION_H.pdf\u0026Expires=1732538059\u0026Signature=ggmdkt3qqRMm-333hXeQfaxQLTQnvaMFn8pjkj-RlTcVTzNHmOGVfcLs0IiZF-PIee2vU8idrJiIN2cA6mpW9dHcbV4~ZZ4Ki5imfhzpQ97GeZI3-WGXZLVHS~r063Qi5Egug9ExVbydq2XN2MSS7ZqnhR9pnTO~Un5PgTn7fjxFpE6K53D1SbiQvF-RA3uAhCweue1HzIcb2bnn35pG3fpOikqqMiLN-~HnceNUQqCByP9i1NQazOPszCbcxL3Epr2X-o0eoyqSJPz1NW27UrMQzA-TUEMTbH8lItfEhrdwNI1lBVZ9bGFgTOj0zb9OwBudlUxdcnCYVvZmT8W-hQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"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="33908409"><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/33908409/La_destrucci%C3%B3n_de_la_idea_de_futuro"><img alt="Research paper thumbnail of La " destrucción " de la idea de futuro" class="work-thumbnail" src="https://attachments.academia-assets.com/53879583/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/33908409/La_destrucci%C3%B3n_de_la_idea_de_futuro">La " destrucción " de la idea de futuro</a></div><div class="wp-workCard_item"><span>Hacia dónde va el pasado. Paidós. Barcelona, 2002</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">¿Qué es el futuro? La interrogación viene como siempre requerida por un cierto malestar. El uso d...</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 futuro? La interrogación viene como siempre requerida por un cierto malestar. El uso del término y la entidad a la que se refiere inspiran recelo; por ejem-plo, cuando se hacen preguntas como las siguientes: " ¿tengo futuro?, ¿hay futuro? ". La forma de la pregunta parece dar por sentado que el futuro es algo que tiene un lugar (en el tiempo) que puede alcanzarse, que puede llegar (a ser). A ello contribuye tam-bién el que tal término sea un sustantivo y pueda ir acompañado del artículo determi-nado, etc. Preguntar por el futuro –una pregunta que, por lo demás, todo el mundo se hace con cierta naturalidad– comporta operar ontológicamente, suponer la entidad de la que se trata. Puede que, a fin de cuentas, dicha suposición sea imprescindible, pero no por ello deja de ser una suposición. Aunque quizá no se trate aquí de entidades –pese a los espejismos producidos por la forma lingüística–, sino de caracteres o dimensiones que, como tales, son igualmente ontológicas, pero que más que con lo ente tienen que ver con el ser (o, si se quiere, con el sentido: del uso de los términos, del planteamiento de las preguntas). Lo anterior debe ser tenido en cuenta cuando se manejan ideas en la historia. En una de sus versiones más simples, se presuponen nociones como la de " futuro " cuando se reflexiona sobre un hipotético " fin de la historia ". Mientras la historia implica la apertura del futuro, como aquello que todavía no es pero que llegará a ser, su fin no representa sin más la eliminación de la idea de un futuro, aun cuando la transforma. La " historia concluida " es concebida como una suerte de prolongación: un presente míti-camente dilatado. Hay aún otra idea histórica del futuro, negativa, para la cual eso que aún no es no llegará a ser nunca, puesto que el fin ante el que se encuentra la historia no es el cese de las oposiciones, la inquietud y el flujo, sino la simple terminación a</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0a2b2c1f10a297f1b5b495fef350ada0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879583,"asset_id":33908409,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879583/download_file?st=MTczMjU3ODA2NCw4LjIyMi4yMDguMTQ2&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="33908409"><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="33908409"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908409; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908409]").text(description); $(".js-view-count[data-work-id=33908409]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908409; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908409']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908409, 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: "0a2b2c1f10a297f1b5b495fef350ada0" } } $('.js-work-strip[data-work-id=33908409]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908409,"title":"La \" destrucción \" de la idea de futuro","translated_title":"","metadata":{"abstract":"¿Qué es el futuro? 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Aunque quizá no se trate aquí de entidades –pese a los espejismos producidos por la forma lingüística–, sino de caracteres o dimensiones que, como tales, son igualmente ontológicas, pero que más que con lo ente tienen que ver con el ser (o, si se quiere, con el sentido: del uso de los términos, del planteamiento de las preguntas). Lo anterior debe ser tenido en cuenta cuando se manejan ideas en la historia. En una de sus versiones más simples, se presuponen nociones como la de \" futuro \" cuando se reflexiona sobre un hipotético \" fin de la historia \". Mientras la historia implica la apertura del futuro, como aquello que todavía no es pero que llegará a ser, su fin no representa sin más la eliminación de la idea de un futuro, aun cuando la transforma. La \" historia concluida \" es concebida como una suerte de prolongación: un presente míti-camente dilatado. 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A ello contribuye tam-bién el que tal término sea un sustantivo y pueda ir acompañado del artículo determi-nado, etc. Preguntar por el futuro –una pregunta que, por lo demás, todo el mundo se hace con cierta naturalidad– comporta operar ontológicamente, suponer la entidad de la que se trata. Puede que, a fin de cuentas, dicha suposición sea imprescindible, pero no por ello deja de ser una suposición. Aunque quizá no se trate aquí de entidades –pese a los espejismos producidos por la forma lingüística–, sino de caracteres o dimensiones que, como tales, son igualmente ontológicas, pero que más que con lo ente tienen que ver con el ser (o, si se quiere, con el sentido: del uso de los términos, del planteamiento de las preguntas). Lo anterior debe ser tenido en cuenta cuando se manejan ideas en la historia. En una de sus versiones más simples, se presuponen nociones como la de \" futuro \" cuando se reflexiona sobre un hipotético \" fin de la historia \". Mientras la historia implica la apertura del futuro, como aquello que todavía no es pero que llegará a ser, su fin no representa sin más la eliminación de la idea de un futuro, aun cuando la transforma. La \" historia concluida \" es concebida como una suerte de prolongación: un presente míti-camente dilatado. 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Paidós. Barcelona, 1996, págs. 101-118</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ddcb47a1c808064cc13db240d3b2164" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879582,"asset_id":33908408,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879582/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908408"><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="33908408"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908408; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908408]").text(description); $(".js-view-count[data-work-id=33908408]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908408; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908408']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908408, 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: "2ddcb47a1c808064cc13db240d3b2164" } } $('.js-work-strip[data-work-id=33908408]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908408,"title":"\"METAFÍSICA DE LA SUBJETIVIDAD\" Y FILOSOFÍA DE LA CONCIENCIA","translated_title":"","metadata":{"grobid_abstract":"Para la filosofía moderna la subjetividad no es un tema más, puede decirse que es el tema, aquello que vincula toda su acción reflexiva. 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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="7239153" id="papers"><div class="js-work-strip profile--work_container" data-work-id="33908395"><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/33908395/L%C3%93GICA_DE_LA_IDEA_Y_COMPRENSI%C3%93N_ESPECULATIVA_DEL_ESTADO"><img alt="Research paper thumbnail of LÓGICA DE LA IDEA Y COMPRENSIÓN ESPECULATIVA DEL ESTADO" class="work-thumbnail" src="https://attachments.academia-assets.com/53879566/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/33908395/L%C3%93GICA_DE_LA_IDEA_Y_COMPRENSI%C3%93N_ESPECULATIVA_DEL_ESTADO">LÓGICA DE LA IDEA Y COMPRENSIÓN ESPECULATIVA DEL ESTADO</a></div><div class="wp-workCard_item"><span>Pensamiento</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">RESUMEN: La noción de «individuo especulativo» representa, para Hegel, la manera filosófica de ap...</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">RESUMEN: La noción de «individuo especulativo» representa, para Hegel, la manera filosófica de aprehender el principio moderno del individuo, pero reservando para él una perspectiva ética, es decir, socialmente mediada. ABSTRACT: The notion of «speculative individual» represents, for Hegel, the philosophical way of apprehending the modern principle of the individual, but reserving for it an ethical perspective, i.e. socially mediated.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d05c3cedbf32c3b822e86886b2ab4c0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879566,"asset_id":33908395,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879566/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908395"><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="33908395"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908395; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908395]").text(description); $(".js-view-count[data-work-id=33908395]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908395; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908395']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908395, 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: "2d05c3cedbf32c3b822e86886b2ab4c0" } } $('.js-work-strip[data-work-id=33908395]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908395,"title":"LÓGICA DE LA IDEA Y COMPRENSIÓN ESPECULATIVA DEL ESTADO","translated_title":"","metadata":{"issue":"272","volume":"72","abstract":"RESUMEN: La noción de «individuo especulativo» representa, para Hegel, la manera filosófica de aprehender el principio moderno del individuo, pero reservando para él una perspectiva ética, es decir, socialmente mediada. 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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="33908377"><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/33908377/La_individualidad_y_el_concepto_hegeliano_de_esp%C3%ADritu"><img alt="Research paper thumbnail of La individualidad y el concepto hegeliano de espíritu" class="work-thumbnail" src="https://attachments.academia-assets.com/53879592/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/33908377/La_individualidad_y_el_concepto_hegeliano_de_esp%C3%ADritu">La individualidad y el concepto hegeliano de espíritu</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">For Hegel the modern world is characterized by the loss of ethical-community bonds, result of the...</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">For Hegel the modern world is characterized by the loss of ethical-community bonds, result of the enthronement of the individual, which is evident in the importance that the autonomous moral conscience gains, but also in the primacy of civil society as a structure of negative relationships between individuals who promote their particular interest. He always aspired to overcome such a tearing apart of the social, making it necessary to consider all aspects of the subject. Therefore, he developed a theory of the spirit in which the individual abstraction was mediated. The question that this essay brings about is whether the performance of this theory is not achieved at the expense of individuality itself.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e74afa3b9a239cdd3ab07fa68056622" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879592,"asset_id":33908377,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879592/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908377"><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="33908377"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908377; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908377]").text(description); $(".js-view-count[data-work-id=33908377]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908377; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908377']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908377, 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: "5e74afa3b9a239cdd3ab07fa68056622" } } $('.js-work-strip[data-work-id=33908377]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908377,"title":"La individualidad y el concepto hegeliano de espíritu","translated_title":"","metadata":{"abstract":"For Hegel the modern world is characterized by the loss of ethical-community bonds, result of the enthronement of the individual, which is evident in the importance that the autonomous moral conscience gains, but also in the primacy of civil society as a structure of negative relationships between individuals who promote their particular interest. 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Ella le conviene sobre todo al h...</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 condición del exilio es estar separado del territorio propio. Ella le conviene sobre todo al hombre: ein Wesen der Ferne (Heidegger). De este ser extrañado voy a hablar aquí apoyándome en algunas indicaciones extraídas de la lectura de María Zambrano. Tomemos esto como punto de partida: el hombre es «algo original, nuevo; realidad radical irreductible a ninguna otra» 1. En el terreno de lo común, representa aquello que falta: «otra cosa». Y, además, esa carencia no incumbe únicamente a la consideración externa, lo rompe de una manera esencial: «Si el hombre no estuviera enaje-nado no podría enajenarse». 2 Se encuentra siempre alejado, incluso perdido: fuera de sí en el tiempo, condicionado y sujeto a este, siendo a medias, con una apetencia de ser. 3 Llamaré a ese carácter específico que lo convierte en «otra cosa» la constitución individual. La idea que debe ser, por tanto, conside-rada es que individuo y hombre no coinciden. Sartre inicia su obra sobre Flaubert, El idiota de la familia, indicando que el hombre jamás es un individuo y que, precisamente por ello, sería mejor hablar de un universal singular: universal por la universalidad singular de la historia humana, singular por la singularidad universa-Abstract In the present essay, a convergence is attempted between a possible theory of individuality and María Zambrano's reflections on the place of the man and the concept of person.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49a754d1a275ae62c93155eec8fa4343" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879594,"asset_id":33908404,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879594/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908404"><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="33908404"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908404; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908404]").text(description); $(".js-view-count[data-work-id=33908404]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908404; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908404']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908404, 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: "49a754d1a275ae62c93155eec8fa4343" } } $('.js-work-strip[data-work-id=33908404]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908404,"title":"Expulsado del archivo (el ser humano y la sombra de su individualidad)","translated_title":"","metadata":{"abstract":"La condición del exilio es estar separado del territorio propio. Ella le conviene sobre todo al hombre: ein Wesen der Ferne (Heidegger). De este ser extrañado voy a hablar aquí apoyándome en algunas indicaciones extraídas de la lectura de María Zambrano. Tomemos esto como punto de partida: el hombre es «algo original, nuevo; realidad radical irreductible a ninguna otra» 1. En el terreno de lo común, representa aquello que falta: «otra cosa». Y, además, esa carencia no incumbe únicamente a la consideración externa, lo rompe de una manera esencial: «Si el hombre no estuviera enaje-nado no podría enajenarse». 2 Se encuentra siempre alejado, incluso perdido: fuera de sí en el tiempo, condicionado y sujeto a este, siendo a medias, con una apetencia de ser. 3 Llamaré a ese carácter específico que lo convierte en «otra cosa» la constitución individual. La idea que debe ser, por tanto, conside-rada es que individuo y hombre no coinciden. Sartre inicia su obra sobre Flaubert, El idiota de la familia, indicando que el hombre jamás es un individuo y que, precisamente por ello, sería mejor hablar de un universal singular: universal por la universalidad singular de la historia humana, singular por la singularidad universa-Abstract In the present essay, a convergence is attempted between a possible theory of individuality and María Zambrano's reflections on the place of the man and the concept of person."},"translated_abstract":"La condición del exilio es estar separado del territorio propio. Ella le conviene sobre todo al hombre: ein Wesen der Ferne (Heidegger). De este ser extrañado voy a hablar aquí apoyándome en algunas indicaciones extraídas de la lectura de María Zambrano. Tomemos esto como punto de partida: el hombre es «algo original, nuevo; realidad radical irreductible a ninguna otra» 1. En el terreno de lo común, representa aquello que falta: «otra cosa». Y, además, esa carencia no incumbe únicamente a la consideración externa, lo rompe de una manera esencial: «Si el hombre no estuviera enaje-nado no podría enajenarse». 2 Se encuentra siempre alejado, incluso perdido: fuera de sí en el tiempo, condicionado y sujeto a este, siendo a medias, con una apetencia de ser. 3 Llamaré a ese carácter específico que lo convierte en «otra cosa» la constitución individual. La idea que debe ser, por tanto, conside-rada es que individuo y hombre no coinciden. 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Asimismo se somete a crítica su tendencia a convertir el lenguaje en una entidad que trasciende el ámbito de la inte-racción entre seres humanos, que ahora se ven sometidos a la exigencia de obedecer las indicaciones del ser. Abstract An analysis is carried out of the Heideggerian attempt to go beyond metaphysics through the idea of a poeticising way of thinking that represents an alternative to the dominion of discursive reason, leading to a renewed thinking experience. In addition , his tendency to convert language into an entity that transcends the field of interaction between human beings is examined, who now find themselves subject to the requirement to obey the indications of being.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f1a04fe8d292fd126c50ea941dc80488" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879573,"asset_id":33908401,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879573/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908401"><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="33908401"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908401; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908401]").text(description); $(".js-view-count[data-work-id=33908401]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908401; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908401']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908401, 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: "f1a04fe8d292fd126c50ea941dc80488" } } $('.js-work-strip[data-work-id=33908401]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908401,"title":"Usos poeticos y experienca del pensar","translated_title":"","metadata":{"abstract":"Resumen Se analiza el intento heideggeriano de rebasar la metafísica mediante la idea de un pensar poetizante que represente una alternativa al dominio de la razón discursiva, dando lugar a una renovada experiencia del pensar. 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Abstract On the basis of Wittgenstein's proposal that philosophy should be only poetised, this paper explores the territory where the philosophical experience of thought is generated, with the aim of proving that this is a genuine form of poetic experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="25bd69510313b9c82d4ab65b68b8fc6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879564,"asset_id":33908386,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879564/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908386"><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="33908386"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908386; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908386]").text(description); $(".js-view-count[data-work-id=33908386]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908386; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908386']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908386, 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: "25bd69510313b9c82d4ab65b68b8fc6f" } } $('.js-work-strip[data-work-id=33908386]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908386,"title":"De una filosofía poetizante","translated_title":"","metadata":{"abstract":"Resumen Partiendo de la propuesta de Wittgenstein de que la filosofía sólo se debería poeti-zar, este artículo indaga en el territorio en el que se produce la experiencia filosófica del pensamiento, con el objetivo de probar que ésta se muestra como una genuina forma de experiencia poética. 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Abstract On the basis of Wittgenstein's proposal that philosophy should be only poetised, this paper explores the territory where the philosophical experience of thought is generated, with the aim of proving that this is a genuine form of poetic experience.","internal_url":"https://www.academia.edu/33908386/De_una_filosof%C3%ADa_poetizante","translated_internal_url":"","created_at":"2017-07-17T07:49:46.606-07:00","preview_url":null,"current_user_can_edit":false,"current_user_is_owner":null,"owner_id":66499492,"coauthors_can_edit":false,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53879564,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879564/thumbnails/1.jpg","file_name":"De_una_filosofia_poetizante.pdf","download_url":"https://www.academia.edu/attachments/53879564/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"De_una_filosofia_poetizante.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879564/De_una_filosofia_poetizante-libre.pdf?1500303533=\u0026response-content-disposition=attachment%3B+filename%3DDe_una_filosofia_poetizante.pdf\u0026Expires=1732556811\u0026Signature=KfleDBZO9k-Fwh4PzNEdf4w~FbWIvg77g99MBCRu1ZwILv71YWPU7elBVkj2eQT5DF4jfCRY6w9xeXuEy3eGr7aY08ejq7RAPq68q2291yyEvyUKm74pQmOm1zhapitrKiMTIbooPcHzlmsTWqQcGlu6m2jSqb5WXsWdcFiWVLunEExudlLOu3-fYngNGMCR7sLvWP5kQenbQBWmeapu9hig9iwuQYEST-si4bu5kYjQAFa8xLblGi9qR~5CTWLMMl~fSRwgzSFCIsV2JTdd7oamJXQ9Y73c47o8VVrRwGjMIgxm~TySmr6YMJ3T4Ng7~VNK60K6zw40pUkPUkEhCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"De_una_filosofía_poetizante","translated_slug":"","page_count":7,"language":"es","content_type":"Work","owner":{"id":66499492,"first_name":"Román","middle_initials":null,"last_name":"Cuartango","page_name":"RománCuartango","domain_name":"greav","created_at":"2017-07-17T06:16:53.929-07:00","display_name":"Román Cuartango","url":"https://greav.academia.edu/Rom%C3%A1nCuartango","email":"US9LejVZS1g3M2JJY245MmU5d05FRm1keUJjMnN5VkFETzFmcFBmV3V4aXNod2ZBSEQwOFRYSkgzdU0yYWVSay0tbit3Q2NDZFZMZDNBUHFvN1lkS21iQT09--a3dede1e671aef95c6200001c1ddd08ad15a1bbe"},"attachments":[{"id":53879564,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879564/thumbnails/1.jpg","file_name":"De_una_filosofia_poetizante.pdf","download_url":"https://www.academia.edu/attachments/53879564/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"De_una_filosofia_poetizante.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879564/De_una_filosofia_poetizante-libre.pdf?1500303533=\u0026response-content-disposition=attachment%3B+filename%3DDe_una_filosofia_poetizante.pdf\u0026Expires=1732556811\u0026Signature=KfleDBZO9k-Fwh4PzNEdf4w~FbWIvg77g99MBCRu1ZwILv71YWPU7elBVkj2eQT5DF4jfCRY6w9xeXuEy3eGr7aY08ejq7RAPq68q2291yyEvyUKm74pQmOm1zhapitrKiMTIbooPcHzlmsTWqQcGlu6m2jSqb5WXsWdcFiWVLunEExudlLOu3-fYngNGMCR7sLvWP5kQenbQBWmeapu9hig9iwuQYEST-si4bu5kYjQAFa8xLblGi9qR~5CTWLMMl~fSRwgzSFCIsV2JTdd7oamJXQ9Y73c47o8VVrRwGjMIgxm~TySmr6YMJ3T4Ng7~VNK60K6zw40pUkPUkEhCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"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="33908407"><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/33908407/PO%C3%89TICA_M%C3%8DSTICA_METAF%C3%8DSICA_la_experiencia_de_la_palabra_y_la_poes%C3%ADa_de_J_A_Valente_"><img alt="Research paper thumbnail of POÉTICA, MÍSTICA, METAFÍSICA (la experiencia de la palabra y la poesía de J.A. Valente)" class="work-thumbnail" src="https://attachments.academia-assets.com/53879576/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/33908407/PO%C3%89TICA_M%C3%8DSTICA_METAF%C3%8DSICA_la_experiencia_de_la_palabra_y_la_poes%C3%ADa_de_J_A_Valente_">POÉTICA, MÍSTICA, METAFÍSICA (la experiencia de la palabra y la poesía de J.A. Valente)</a></div><div class="wp-workCard_item"><span>Etcétera, nº 2. Aula de Letras; Universidad de Cantabria. Santander, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La palabra del poeta viene acompañada de una enorme extrañeza y, sin embargo, al mismo tiempo es ...</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 palabra del poeta viene acompañada de una enorme extrañeza y, sin embargo, al mismo tiempo es obligado decir que en ella numerosos rasgos resultan familiares. ¿A qué es debido este fenómeno? Tal vez a que, si bien su logos (su reunir palabras) característico diverge de aquel que anima al hablar cotidiano, las palabras que se enuncian son las que todos y cada uno pueden proferir y de hecho en muchas ocasiones pronuncian. Una situación como ésta, en la que lo insólito desprende en su rareza guiños que insinúan cercanía, reclama que el pensamiento se demore en ella; a la postre ya está dando que pensar. Pero primero habría que dejar constancia de que la reflexión siguien-te se relaciona de una manera muy particular con la poética de J.A. Valen-te. En efecto, no resulta sencillo distinguir entre el flujo de corriente que hacia ella se orienta y el reflujo que de ella proviene –en realidad, puede que el flujo sea reflujo y viceversa o, incluso, que ambos sean, a la vez, sus contrarios. Para caracterizar este entrelazamiento podría ser útil recor-dar el célebre concepto gadameriano de historia efectual: la interpretación forma parte también de aquello que interpreta y, de ese modo, pertenece a esa historia. La lectura que da origen a esta reflexión no sólo se halla po-sibilitada porque la poética de Valente sea un un hecho en el mundo, sino asimismo porque, en tanto que acontecimiento, ha dado pie a la instancia comprensiva (lector, intérprete), es decir, a alguien que ha aprendido a emplear palabras en el interior del ámbito de la palabra que él hace posi-ble. Se trata de lo que Valente, como poeta metafísico –no todos los poe-tas lo son, aun cuando la palabra poética tenga, como veremos, un impor</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="78a115713039bd631b35eb51e40a6bc5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879576,"asset_id":33908407,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879576/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908407"><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="33908407"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908407; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908407]").text(description); $(".js-view-count[data-work-id=33908407]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908407; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908407']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908407, 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: "78a115713039bd631b35eb51e40a6bc5" } } $('.js-work-strip[data-work-id=33908407]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908407,"title":"POÉTICA, MÍSTICA, METAFÍSICA (la experiencia de la palabra y la poesía de J.A. 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En efecto, no resulta sencillo distinguir entre el flujo de corriente que hacia ella se orienta y el reflujo que de ella proviene –en realidad, puede que el flujo sea reflujo y viceversa o, incluso, que ambos sean, a la vez, sus contrarios. Para caracterizar este entrelazamiento podría ser útil recor-dar el célebre concepto gadameriano de historia efectual: la interpretación forma parte también de aquello que interpreta y, de ese modo, pertenece a esa historia. La lectura que da origen a esta reflexión no sólo se halla po-sibilitada porque la poética de Valente sea un un hecho en el mundo, sino asimismo porque, en tanto que acontecimiento, ha dado pie a la instancia comprensiva (lector, intérprete), es decir, a alguien que ha aprendido a emplear palabras en el interior del ámbito de la palabra que él hace posi-ble. 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Pero primero habría que dejar constancia de que la reflexión siguien-te se relaciona de una manera muy particular con la poética de J.A. Valen-te. En efecto, no resulta sencillo distinguir entre el flujo de corriente que hacia ella se orienta y el reflujo que de ella proviene –en realidad, puede que el flujo sea reflujo y viceversa o, incluso, que ambos sean, a la vez, sus contrarios. Para caracterizar este entrelazamiento podría ser útil recor-dar el célebre concepto gadameriano de historia efectual: la interpretación forma parte también de aquello que interpreta y, de ese modo, pertenece a esa historia. La lectura que da origen a esta reflexión no sólo se halla po-sibilitada porque la poética de Valente sea un un hecho en el mundo, sino asimismo porque, en tanto que acontecimiento, ha dado pie a la instancia comprensiva (lector, intérprete), es decir, a alguien que ha aprendido a emplear palabras en el interior del ámbito de la palabra que él hace posi-ble. 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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="33908413"><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/33908413/UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_la_conciencia_del_tiempo_futuro_"><img alt="Research paper thumbnail of UNA ESPERANZA QUE NO ESPERA (lucidez en la conciencia del tiempo futuro)" class="work-thumbnail" src="https://attachments.academia-assets.com/53879596/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/33908413/UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_la_conciencia_del_tiempo_futuro_">UNA ESPERANZA QUE NO ESPERA (lucidez en la conciencia del tiempo futuro)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lucidez en la conciencia del tiempo futuro Cuando se trata de satisfacer las exigencias que compo...</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">Lucidez en la conciencia del tiempo futuro Cuando se trata de satisfacer las exigencias que comporta el vivir humano, asumiendo su constitución temporal en lo que tiene de carácter determinante del entendimiento y la acción, parece imprescindible, además de la actualización re-memorativa del pasado, preguntarse por aquello que está por venir. Pero, supo-niendo que efectivamente algo esté por venir (podría ser que nada más aconte-ciera), la pregunta misma hace referencia a lo futuro como a algo situado en algún lugar en el tiempo (venidero) y tal referencia resulta problemática. También las preguntas que tienen que ver con la ontología de quien pregunta-«¿tengo fu-turo?, es decir, hay esperanza para mí?», «¿cabe esperar algo?»-, hacen igual-mente referencia a una entidad temporal que estuviera en algún lugar dispuesta a su cumplimiento. Entonces se hace necesario responder a esta otra cuestión: ¿qué es lo «por venin> y dónde se encuentra? Pero resultaría embarazoso afirmar que se trata de un ente, «lo que se espera», y de un lugar asimismo óntico, «el tiempo futuro». Por lo tanto, nuestro decir topa aquí con una dificultad que debería ser espe-cialmente tenida en cuenta cuando se pretende operar históricamente. Y esto no se refiere a ninguna empresa de grandes dimensiones presidida por alguna idea de bien que tenga que ser realizada. No nos estamos refiriendo a un «ser histó-rico» que conlleve el compromiso, el activismo o algo parecido-aunque esto úl-timo podría ser entendido como un caso particular de lo que queremos decir-, sino al operar simple que subyace a la formulación de preguntas como las que acaban de hacerse: «¿qué pasa con el futuro?» o «¿hay esperanza?». El problema radica en que estas preguntas y otras parecidas-así como las cuestiones de más calado filosófico-histórico que se derivan de ellas-presuponen una noción in-discutida del tiempo y, con ello, de lo que es el pasado, el presente y el futuro, que condiciona la comprensión de toda la realidad. Los modos del tiempo son (pl-c)entendidos partiendo de determinadas imágenes o de ciertos símiles, lo que trae consigo la dificultad a la que se ha aludido (eso por no hablar de los su-puestos ontológicos y epistemológicos que se hallan asimismo involucrados en el uso de los términos y, sobre todo, de las imágenes a las que esos términos re-miten). Una de las versiones, que representa ya cierta elaboración de dichos su-puestos, es esa que se ha convertido en tema de debate en los últimos tiempos; nos estamos refiriendo a que haya tenido lugar un hipotético «fin de la historia». Dicho planteamiento implica ya, sin más, determinadas oportunidades para la</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a3873658a816625271bac60ee6fa2d17" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879596,"asset_id":33908413,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879596/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908413"><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="33908413"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908413; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908413]").text(description); $(".js-view-count[data-work-id=33908413]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908413; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908413']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908413, 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: "a3873658a816625271bac60ee6fa2d17" } } $('.js-work-strip[data-work-id=33908413]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908413,"title":"UNA ESPERANZA QUE NO ESPERA (lucidez en la conciencia del tiempo futuro)","translated_title":"","metadata":{"abstract":"Lucidez en la conciencia del tiempo futuro Cuando se trata de satisfacer las exigencias que comporta el vivir humano, asumiendo su constitución temporal en lo que tiene de carácter determinante del entendimiento y la acción, parece imprescindible, además de la actualización re-memorativa del pasado, preguntarse por aquello que está por venir. Pero, supo-niendo que efectivamente algo esté por venir (podría ser que nada más aconte-ciera), la pregunta misma hace referencia a lo futuro como a algo situado en algún lugar en el tiempo (venidero) y tal referencia resulta problemática. También las preguntas que tienen que ver con la ontología de quien pregunta-«¿tengo fu-turo?, es decir, hay esperanza para mí?», «¿cabe esperar algo?»-, hacen igual-mente referencia a una entidad temporal que estuviera en algún lugar dispuesta a su cumplimiento. Entonces se hace necesario responder a esta otra cuestión: ¿qué es lo «por venin\u003e y dónde se encuentra? Pero resultaría embarazoso afirmar que se trata de un ente, «lo que se espera», y de un lugar asimismo óntico, «el tiempo futuro». Por lo tanto, nuestro decir topa aquí con una dificultad que debería ser espe-cialmente tenida en cuenta cuando se pretende operar históricamente. Y esto no se refiere a ninguna empresa de grandes dimensiones presidida por alguna idea de bien que tenga que ser realizada. No nos estamos refiriendo a un «ser histó-rico» que conlleve el compromiso, el activismo o algo parecido-aunque esto úl-timo podría ser entendido como un caso particular de lo que queremos decir-, sino al operar simple que subyace a la formulación de preguntas como las que acaban de hacerse: «¿qué pasa con el futuro?» o «¿hay esperanza?». El problema radica en que estas preguntas y otras parecidas-así como las cuestiones de más calado filosófico-histórico que se derivan de ellas-presuponen una noción in-discutida del tiempo y, con ello, de lo que es el pasado, el presente y el futuro, que condiciona la comprensión de toda la realidad. Los modos del tiempo son (pl-c)entendidos partiendo de determinadas imágenes o de ciertos símiles, lo que trae consigo la dificultad a la que se ha aludido (eso por no hablar de los su-puestos ontológicos y epistemológicos que se hallan asimismo involucrados en el uso de los términos y, sobre todo, de las imágenes a las que esos términos re-miten). Una de las versiones, que representa ya cierta elaboración de dichos su-puestos, es esa que se ha convertido en tema de debate en los últimos tiempos; nos estamos refiriendo a que haya tenido lugar un hipotético «fin de la historia». Dicho planteamiento implica ya, sin más, determinadas oportunidades para la"},"translated_abstract":"Lucidez en la conciencia del tiempo futuro Cuando se trata de satisfacer las exigencias que comporta el vivir humano, asumiendo su constitución temporal en lo que tiene de carácter determinante del entendimiento y la acción, parece imprescindible, además de la actualización re-memorativa del pasado, preguntarse por aquello que está por venir. Pero, supo-niendo que efectivamente algo esté por venir (podría ser que nada más aconte-ciera), la pregunta misma hace referencia a lo futuro como a algo situado en algún lugar en el tiempo (venidero) y tal referencia resulta problemática. También las preguntas que tienen que ver con la ontología de quien pregunta-«¿tengo fu-turo?, es decir, hay esperanza para mí?», «¿cabe esperar algo?»-, hacen igual-mente referencia a una entidad temporal que estuviera en algún lugar dispuesta a su cumplimiento. Entonces se hace necesario responder a esta otra cuestión: ¿qué es lo «por venin\u003e y dónde se encuentra? Pero resultaría embarazoso afirmar que se trata de un ente, «lo que se espera», y de un lugar asimismo óntico, «el tiempo futuro». Por lo tanto, nuestro decir topa aquí con una dificultad que debería ser espe-cialmente tenida en cuenta cuando se pretende operar históricamente. Y esto no se refiere a ninguna empresa de grandes dimensiones presidida por alguna idea de bien que tenga que ser realizada. No nos estamos refiriendo a un «ser histó-rico» que conlleve el compromiso, el activismo o algo parecido-aunque esto úl-timo podría ser entendido como un caso particular de lo que queremos decir-, sino al operar simple que subyace a la formulación de preguntas como las que acaban de hacerse: «¿qué pasa con el futuro?» o «¿hay esperanza?». El problema radica en que estas preguntas y otras parecidas-así como las cuestiones de más calado filosófico-histórico que se derivan de ellas-presuponen una noción in-discutida del tiempo y, con ello, de lo que es el pasado, el presente y el futuro, que condiciona la comprensión de toda la realidad. Los modos del tiempo son (pl-c)entendidos partiendo de determinadas imágenes o de ciertos símiles, lo que trae consigo la dificultad a la que se ha aludido (eso por no hablar de los su-puestos ontológicos y epistemológicos que se hallan asimismo involucrados en el uso de los términos y, sobre todo, de las imágenes a las que esos términos re-miten). Una de las versiones, que representa ya cierta elaboración de dichos su-puestos, es esa que se ha convertido en tema de debate en los últimos tiempos; nos estamos refiriendo a que haya tenido lugar un hipotético «fin de la historia». Dicho planteamiento implica ya, sin más, determinadas oportunidades para la","internal_url":"https://www.academia.edu/33908413/UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_la_conciencia_del_tiempo_futuro_","translated_internal_url":"","created_at":"2017-07-17T07:49:46.678-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":66499492,"coauthors_can_edit":false,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53879596,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879596/thumbnails/1.jpg","file_name":"Una_esperanza_que_no_espera.pdf","download_url":"https://www.academia.edu/attachments/53879596/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_l.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879596/Una_esperanza_que_no_espera-libre.pdf?1500303516=\u0026response-content-disposition=attachment%3B+filename%3DUNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_l.pdf\u0026Expires=1732538060\u0026Signature=gKOzGUTrb8D6fpe3WTkKOZ1KL9FhWwWKyY61ljaZM9pSsJl9E48yuULKewzoSX2lG5jiyOwjH3xDzOp5tAJFDAiFwydbMNajZN3Rx6KRB-SycpdHv~rHoxXoCEqKuC8RhQ13UQtm1wLBBuYYueGEBhT0R~uLjMbRJJCY8XSageHdlCEojvCg0bT5G9dGZ1pt9KupalrGFIi4~n~hNV7hzG885-dPcH8kK7xYyWg8mJ3cWyt97S5vfwwpJ8quh4QfxjLOEa1YsH8HnbbNS6UFtSw5JptxYddIEw7vXNFHe2C6GSHBynSkxlS~7ehj5k~1B6Pk2F8twuTJQndJeKEb-Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_la_conciencia_del_tiempo_futuro_","translated_slug":"","page_count":13,"language":"es","content_type":"Work","owner":{"id":66499492,"first_name":"Román","middle_initials":null,"last_name":"Cuartango","page_name":"RománCuartango","domain_name":"greav","created_at":"2017-07-17T06:16:53.929-07:00","display_name":"Román Cuartango","url":"https://greav.academia.edu/Rom%C3%A1nCuartango"},"attachments":[{"id":53879596,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879596/thumbnails/1.jpg","file_name":"Una_esperanza_que_no_espera.pdf","download_url":"https://www.academia.edu/attachments/53879596/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"UNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_l.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879596/Una_esperanza_que_no_espera-libre.pdf?1500303516=\u0026response-content-disposition=attachment%3B+filename%3DUNA_ESPERANZA_QUE_NO_ESPERA_lucidez_en_l.pdf\u0026Expires=1732538060\u0026Signature=gKOzGUTrb8D6fpe3WTkKOZ1KL9FhWwWKyY61ljaZM9pSsJl9E48yuULKewzoSX2lG5jiyOwjH3xDzOp5tAJFDAiFwydbMNajZN3Rx6KRB-SycpdHv~rHoxXoCEqKuC8RhQ13UQtm1wLBBuYYueGEBhT0R~uLjMbRJJCY8XSageHdlCEojvCg0bT5G9dGZ1pt9KupalrGFIi4~n~hNV7hzG885-dPcH8kK7xYyWg8mJ3cWyt97S5vfwwpJ8quh4QfxjLOEa1YsH8HnbbNS6UFtSw5JptxYddIEw7vXNFHe2C6GSHBynSkxlS~7ehj5k~1B6Pk2F8twuTJQndJeKEb-Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"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="35376132"><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/35376132/Diversidad_perspectiva_e_innovaci%C3%B3n_hist%C3%B3rica"><img alt="Research paper thumbnail of Diversidad, perspectiva e innovación histórica" class="work-thumbnail" src="https://attachments.academia-assets.com/55236518/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/35376132/Diversidad_perspectiva_e_innovaci%C3%B3n_hist%C3%B3rica">Diversidad, perspectiva e innovación histórica</a></div><div class="wp-workCard_item"><span>Daimon. Revista de Filosofía nº 28. Departamento de Filosofía. Universidad de Murcia</span><span>, 2003</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98ff0d5b8cb6bfefd4da935afd4e35f3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55236518,"asset_id":35376132,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55236518/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="35376132"><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="35376132"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35376132; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35376132]").text(description); $(".js-view-count[data-work-id=35376132]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35376132; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35376132']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35376132, 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: "98ff0d5b8cb6bfefd4da935afd4e35f3" } } $('.js-work-strip[data-work-id=35376132]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35376132,"title":"Diversidad, perspectiva e innovación histórica","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2003,"errors":{}},"publication_name":"Daimon. 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La Ortiga nº 33/35. Santander, 2002</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">1 Para nosotros seres humanos es de gran importancia aquello que rodea a nuestras relaciones con ...</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">1 Para nosotros seres humanos es de gran importancia aquello que rodea a nuestras relaciones con el mundo circundante. Éstas son de muy diversos ti-pos; pero hay uno que es especialmente valorado como propiamente humano, y que por ello interesa especialmente: el de la experiencia racional, es decir, aquel trato que establecemos, mediata y reflexivamente, con lo que nos rodea. Este trato nos implica a nosotros mismos de manera tanto objetiva como sub-jetiva, puesto que somos nosotros los que tenemos las experiencias, entre ellas la de que tenemos experiencias. Precisamente la relevancia de la experiencia racional hace que se encuentre constantemente puesta a prueba en lo que se refiere al modo en que ella representa una forma de apertura, de donación, de cuanto puede salir al encuentro del hombre. Una de esas pruebas se origina en la relación con otra forma de trato que anida en el centro mismo de la expe-riencia racional; nos estamos refiriendo a la forma estética. Esta forma constituye, por sí sola, un patrón de experiencia y, a la vez, una alternativa a otras formas y maneras, a tratos distintos. Se convierte, en buena parte, en un modelo alternativo al racional, pero no a todo comercio racional con la realidad, sino a uno que ha sufrido un estrechamiento, que es por tanto unilateral pero que pasa por ser lo que " racional " significa por antonomasia. Esto es precisamente lo que tiene que ser investigado, entre otras razones por-que lo estético, bajo el mencionado modelo unilateral, queda fuera del territo-rio racional, lo que tiene graves consecuencias: no parece posible la argumen-tación (racional) en estética y no parece tampoco que lo estético pueda tomar 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e0c2db1f663dafb981922661b003049" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879589,"asset_id":33908400,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879589/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908400"><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="33908400"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908400; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908400]").text(description); $(".js-view-count[data-work-id=33908400]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908400; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908400']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908400, 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: "3e0c2db1f663dafb981922661b003049" } } $('.js-work-strip[data-work-id=33908400]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908400,"title":"Sobre la apariencia y la modificación de la mirada (la experiencia estética de la mano de Kant y Wittgenstein)","translated_title":"","metadata":{"abstract":"1 Para nosotros seres humanos es de gran importancia aquello que rodea a nuestras relaciones con el mundo circundante. Éstas son de muy diversos ti-pos; pero hay uno que es especialmente valorado como propiamente humano, y que por ello interesa especialmente: el de la experiencia racional, es decir, aquel trato que establecemos, mediata y reflexivamente, con lo que nos rodea. Este trato nos implica a nosotros mismos de manera tanto objetiva como sub-jetiva, puesto que somos nosotros los que tenemos las experiencias, entre ellas la de que tenemos experiencias. Precisamente la relevancia de la experiencia racional hace que se encuentre constantemente puesta a prueba en lo que se refiere al modo en que ella representa una forma de apertura, de donación, de cuanto puede salir al encuentro del hombre. Una de esas pruebas se origina en la relación con otra forma de trato que anida en el centro mismo de la expe-riencia racional; nos estamos refiriendo a la forma estética. Esta forma constituye, por sí sola, un patrón de experiencia y, a la vez, una alternativa a otras formas y maneras, a tratos distintos. Se convierte, en buena parte, en un modelo alternativo al racional, pero no a todo comercio racional con la realidad, sino a uno que ha sufrido un estrechamiento, que es por tanto unilateral pero que pasa por ser lo que \" racional \" significa por antonomasia. Esto es precisamente lo que tiene que ser investigado, entre otras razones por-que lo estético, bajo el mencionado modelo unilateral, queda fuera del territo-rio racional, lo que tiene graves consecuencias: no parece posible la argumen-tación (racional) en estética y no parece tampoco que lo estético pueda tomar 1","publication_name":"Con la vista puesta en el arte (la experiencia estética como modelo filosófico). La Ortiga nº 33/35. Santander, 2002"},"translated_abstract":"1 Para nosotros seres humanos es de gran importancia aquello que rodea a nuestras relaciones con el mundo circundante. Éstas son de muy diversos ti-pos; pero hay uno que es especialmente valorado como propiamente humano, y que por ello interesa especialmente: el de la experiencia racional, es decir, aquel trato que establecemos, mediata y reflexivamente, con lo que nos rodea. Este trato nos implica a nosotros mismos de manera tanto objetiva como sub-jetiva, puesto que somos nosotros los que tenemos las experiencias, entre ellas la de que tenemos experiencias. Precisamente la relevancia de la experiencia racional hace que se encuentre constantemente puesta a prueba en lo que se refiere al modo en que ella representa una forma de apertura, de donación, de cuanto puede salir al encuentro del hombre. Una de esas pruebas se origina en la relación con otra forma de trato que anida en el centro mismo de la expe-riencia racional; nos estamos refiriendo a la forma estética. Esta forma constituye, por sí sola, un patrón de experiencia y, a la vez, una alternativa a otras formas y maneras, a tratos distintos. Se convierte, en buena parte, en un modelo alternativo al racional, pero no a todo comercio racional con la realidad, sino a uno que ha sufrido un estrechamiento, que es por tanto unilateral pero que pasa por ser lo que \" racional \" significa por antonomasia. Esto es precisamente lo que tiene que ser investigado, entre otras razones por-que lo estético, bajo el mencionado modelo unilateral, queda fuera del territo-rio racional, lo que tiene graves consecuencias: no parece posible la argumen-tación (racional) en estética y no parece tampoco que lo estético pueda tomar 1","internal_url":"https://www.academia.edu/33908400/Sobre_la_apariencia_y_la_modificaci%C3%B3n_de_la_mirada_la_experiencia_est%C3%A9tica_de_la_mano_de_Kant_y_Wittgenstein_","translated_internal_url":"","created_at":"2017-07-17T07:49:46.655-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":66499492,"coauthors_can_edit":false,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53879589,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879589/thumbnails/1.jpg","file_name":"Sobre_la_apariencia_y_la_modificacion_de_la_mirada.pdf","download_url":"https://www.academia.edu/attachments/53879589/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sobre_la_apariencia_y_la_modificacion_de.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879589/Sobre_la_apariencia_y_la_modificacion_de_la_mirada-libre.pdf?1500303521=\u0026response-content-disposition=attachment%3B+filename%3DSobre_la_apariencia_y_la_modificacion_de.pdf\u0026Expires=1732538060\u0026Signature=MbZ27afWrVRDnfvwmcFQfmh3THLnHQ8YUaX2PgRDf99BtwK903qyimJ~lOXe1wjlVPMU~jOELJvmetmMDq5In8kSwfqh1UYjeR1l5SFvHoiFjl2q31JxJgEkP~b9T6sQ5PyBOhyRkXMoTB~pBX3vfE5ZqsaEw9cE0eq907QxxYVgDUchQWGw46kxUFGc9db6HSWLjPnOvMiWvHKq5SJjYWkrXzGZX~QIxGZH7atXUHeyhw~XwGsjraPm6LX0KFqzXVhT8w9dwDjwiOfoF22AMhJoL~1xeNV57edkcWpidUhMfaTn-agkASaxEVq4S2bvp6uBkUqLSfMq0njEwaUxHw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sobre_la_apariencia_y_la_modificación_de_la_mirada_la_experiencia_estética_de_la_mano_de_Kant_y_Wittgenstein_","translated_slug":"","page_count":38,"language":"es","content_type":"Work","owner":{"id":66499492,"first_name":"Román","middle_initials":null,"last_name":"Cuartango","page_name":"RománCuartango","domain_name":"greav","created_at":"2017-07-17T06:16:53.929-07:00","display_name":"Román Cuartango","url":"https://greav.academia.edu/Rom%C3%A1nCuartango"},"attachments":[{"id":53879589,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53879589/thumbnails/1.jpg","file_name":"Sobre_la_apariencia_y_la_modificacion_de_la_mirada.pdf","download_url":"https://www.academia.edu/attachments/53879589/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sobre_la_apariencia_y_la_modificacion_de.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53879589/Sobre_la_apariencia_y_la_modificacion_de_la_mirada-libre.pdf?1500303521=\u0026response-content-disposition=attachment%3B+filename%3DSobre_la_apariencia_y_la_modificacion_de.pdf\u0026Expires=1732538060\u0026Signature=MbZ27afWrVRDnfvwmcFQfmh3THLnHQ8YUaX2PgRDf99BtwK903qyimJ~lOXe1wjlVPMU~jOELJvmetmMDq5In8kSwfqh1UYjeR1l5SFvHoiFjl2q31JxJgEkP~b9T6sQ5PyBOhyRkXMoTB~pBX3vfE5ZqsaEw9cE0eq907QxxYVgDUchQWGw46kxUFGc9db6HSWLjPnOvMiWvHKq5SJjYWkrXzGZX~QIxGZH7atXUHeyhw~XwGsjraPm6LX0KFqzXVhT8w9dwDjwiOfoF22AMhJoL~1xeNV57edkcWpidUhMfaTn-agkASaxEVq4S2bvp6uBkUqLSfMq0njEwaUxHw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"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="33909314"><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/33909314/La_filosof%C3%ADa_y_las_vicisitudes_de_la_experiencia"><img alt="Research paper thumbnail of La filosofía y las vicisitudes de la experiencia" class="work-thumbnail" src="https://attachments.academia-assets.com/53880274/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/33909314/La_filosof%C3%ADa_y_las_vicisitudes_de_la_experiencia">La filosofía y las vicisitudes de la experiencia</a></div><div class="wp-workCard_item"><span>Con la vista puesta en el arte (la experiencia estética como modelo filosófico). La Ortiga nº 33/35. Santander, 2002</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd0b2c9c6ad2216a436da44779460cc3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53880274,"asset_id":33909314,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53880274/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33909314"><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="33909314"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33909314; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33909314]").text(description); $(".js-view-count[data-work-id=33909314]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33909314; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33909314']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33909314, 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: "bd0b2c9c6ad2216a436da44779460cc3" } } $('.js-work-strip[data-work-id=33909314]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33909314,"title":"La filosofía y las vicisitudes de la experiencia","translated_title":"","metadata":{"grobid_abstract":"Si hay un concepto que puede ser considerado primero en la modernidad -entendida en sentido amplio como la era de la razón subjetiva-, ése es el de \"experiencia\". La razón moderna, subjetiva, es la que no tiene otro punto de apoyo que su capacidad para sostenerse a sí misma procedimentalmente (mediante la duda cartesiana en sus inicios, o mediante cualquier otro modo de regulación de su hacer). En cualquier caso, se trata de una razón que podríamos llamar \"mundana\", situada en medio de la realidad y que, como ésta, se descubre cambiante, determinada, finalmente histórica, social y lingüistica.","publication_name":"Con la vista puesta en el arte (la experiencia estética como modelo filosófico). La Ortiga nº 33/35. 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Revista de filosofía, nº 30. Sevilla, 2001</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b36304b2d1bd3727d8013f53f58e2ff9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879585,"asset_id":33908378,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879585/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908378"><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="33908378"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908378; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908378]").text(description); $(".js-view-count[data-work-id=33908378]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908378; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908378']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908378, 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: "b36304b2d1bd3727d8013f53f58e2ff9" } } $('.js-work-strip[data-work-id=33908378]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908378,"title":"COMPRENDER, INTERPRETAR, SER (Heidegger y la hermenéutica)","translated_title":"","metadata":{"grobid_abstract":"Aunque Heidegger no pertenece a la \"escuela hermenéutica\" , puede de 1 cirse que el asunto relacionado con ella no es para él uno más, sino algo que se sitúa en el núcleo mismo de la actividad filosófica. 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Departamento de Filosofía. Facultad de Filosofía y Ciencias de la Educación. 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Librería Laie. 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Universidad de Valencia. 23/01/2020</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Por sorprendente que pueda parecer, hay un punto (relevante) de con-vergencia entre el idealismo ...</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">Por sorprendente que pueda parecer, hay un punto (relevante) de con-vergencia entre el idealismo hegeliano y la manera en que Wittgenstein busca la Übersichtllichkeit, la claridad o lo diáfano (que diría Zubiri) en re-lación con la actividad conceptual. Ambas son estrategias (próximas) para la realización de la tarea filosófica, entendida como el pensamiento de lo presente que no se deja deslumbrar por lo dado y busca penetrar hasta lo supuesto en ello (el fondo, el limo, el ser, el sentido), algo que requiere una comprensión de la Verbindlichkeit propia del universo discursivo. La orientación de ambos es netamente antiempirista, pues entienden que el manejo de conceptos sitúa a los humanos en un medio diferente de la experiencia directa, el de los constructores universales o el de la expe-riencia del pensar. La mente misma es concebida como cierta aptitud para actuar. Y así en Wittgenstein domina una perspectiva externalista, en Hegel, la del espíritu. Este último tuvo siempre especial interés en establecer un claro deslinde entre el pensamiento y la representación. Los conceptos solo cobran sentido fuera de la mente representacional (lo interior), es decir, operando en enunciados o en juicios (en los que residiría la mente opera-cional exterior), pues allí desempeñan su papel característico, que no es re-presentar sino responder a una lógica o gramática. Hegel entiende lo lógico de un modo sustantivo (cuyo sujeto es el concepto) y Wittgenstein pasa de defender un programa logicista a interesarse por la lógica (o gramática) de las palabras (cómo "mueven" en el juego lingüístico). En definitiva: entra-mado de acciones o conexión sistémica. La experiencia de lo universal que atraviesa cualquier otra experiencia, la noticia de lo diáfano concomitante al darse lo diferencial es lo que ex-plica la distinción entre conceptos comunes y especulativos. Estos apuntan a lo suelto, lo absoluto, que no se presenta como término de un juicio, 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="482175a40d151701c58f36b75e44953e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61879775,"asset_id":41720859,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61879775/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="41720859"><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="41720859"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41720859; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41720859]").text(description); $(".js-view-count[data-work-id=41720859]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41720859; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41720859']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41720859, 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: "482175a40d151701c58f36b75e44953e" } } $('.js-work-strip[data-work-id=41720859]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41720859,"title":"WITTGENSTEIN Y HEGEL EN LA CERCANÍA","translated_title":"","metadata":{"abstract":"Por sorprendente que pueda parecer, hay un punto (relevante) de con-vergencia entre el idealismo hegeliano y la manera en que Wittgenstein busca la Übersichtllichkeit, la claridad o lo diáfano (que diría Zubiri) en re-lación con la actividad conceptual. 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Pamplona, 11 de noviembre de 2019</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"Espíritu" (DRAE: ser inmaterial y dotado de razón. Alma racional. Principio generador, carácter ...</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">"Espíritu" (DRAE: ser inmaterial y dotado de razón. Alma racional. Principio generador, carácter íntimo, esencia o sustancia de algo: el espí-ritu de una ley, de una época. Ánimo, valor, aliento, brío, esfuerzo). La palabra se refiere a algo que trasciende la pesantez y los anclajes, que se eleva. En el caso de los humanos, aquella soltura constitutiva que arran-ca del suelo nativo y empuja más allá. Esa aptitud libre y creativa, unida a la capacidad para discernir, es lo que los convierte en sujetos. Pero el discernimiento tiene que ver con la habilidad para manejar significados, y estos no surgen espontáneamente en el interior del yo, sino que, como el lenguaje, lo preceden y desbordan. Por otra parte, la libertad depende de condiciones que se escapan también al control de aquel. Lo espiritual estaría relacionado, entonces, con cierto talento necesario para desen-volverse en un espacio en el que, como sucede en la historia, nos halla-mos, pero sin ser dueños de él. Allí chocan las voluntades y pasiones particulares; impera incluso el desconcierto. Resulta difícil conquistar para el concepto el ámbito histórico, pues este es precisamente el domi-nio de la soltura (el texto que no está escrito) y no el de lo necesario. De ahí el desasosiego que embarga a las ciencias del espíritu. Hegel dice (prólogo a la Filosofía del Derecho) que el mundo humano se halla deja-do de la mano de Dios (cada cual quiere lo suyo y a ello se apresta), pa-reciendo la naturaleza más racional, ya que responde a regla y determi-nación. Según canta el poeta Hölderlin (Brot und Wein), el espíritu, pues-to que nada tiene por inmediatamente propio o indiscutible, se halla en 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e35722189e971996cd8854230f25af3a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61406818,"asset_id":41165659,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61406818/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="41165659"><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="41165659"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41165659; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41165659]").text(description); $(".js-view-count[data-work-id=41165659]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41165659; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41165659']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41165659, 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: "e35722189e971996cd8854230f25af3a" } } $('.js-work-strip[data-work-id=41165659]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41165659,"title":"Filosofía del espíritu: el paso de Hegel a Brandom","translated_title":"","metadata":{"abstract":"\"Espíritu\" (DRAE: ser inmaterial y dotado de razón. Alma racional. Principio generador, carácter íntimo, esencia o sustancia de algo: el espí-ritu de una ley, de una época. Ánimo, valor, aliento, brío, esfuerzo). La palabra se refiere a algo que trasciende la pesantez y los anclajes, que se eleva. En el caso de los humanos, aquella soltura constitutiva que arran-ca del suelo nativo y empuja más allá. Esa aptitud libre y creativa, unida a la capacidad para discernir, es lo que los convierte en sujetos. Pero el discernimiento tiene que ver con la habilidad para manejar significados, y estos no surgen espontáneamente en el interior del yo, sino que, como el lenguaje, lo preceden y desbordan. Por otra parte, la libertad depende de condiciones que se escapan también al control de aquel. Lo espiritual estaría relacionado, entonces, con cierto talento necesario para desen-volverse en un espacio en el que, como sucede en la historia, nos halla-mos, pero sin ser dueños de él. Allí chocan las voluntades y pasiones particulares; impera incluso el desconcierto. Resulta difícil conquistar para el concepto el ámbito histórico, pues este es precisamente el domi-nio de la soltura (el texto que no está escrito) y no el de lo necesario. De ahí el desasosiego que embarga a las ciencias del espíritu. Hegel dice (prólogo a la Filosofía del Derecho) que el mundo humano se halla deja-do de la mano de Dios (cada cual quiere lo suyo y a ello se apresta), pa-reciendo la naturaleza más racional, ya que responde a regla y determi-nación. Según canta el poeta Hölderlin (Brot und Wein), el espíritu, pues-to que nada tiene por inmediatamente propio o indiscutible, se halla en 1","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Biblioteca de Navarra. Pamplona, 11 de noviembre de 2019"},"translated_abstract":"\"Espíritu\" (DRAE: ser inmaterial y dotado de razón. Alma racional. Principio generador, carácter íntimo, esencia o sustancia de algo: el espí-ritu de una ley, de una época. Ánimo, valor, aliento, brío, esfuerzo). La palabra se refiere a algo que trasciende la pesantez y los anclajes, que se eleva. En el caso de los humanos, aquella soltura constitutiva que arran-ca del suelo nativo y empuja más allá. Esa aptitud libre y creativa, unida a la capacidad para discernir, es lo que los convierte en sujetos. Pero el discernimiento tiene que ver con la habilidad para manejar significados, y estos no surgen espontáneamente en el interior del yo, sino que, como el lenguaje, lo preceden y desbordan. Por otra parte, la libertad depende de condiciones que se escapan también al control de aquel. Lo espiritual estaría relacionado, entonces, con cierto talento necesario para desen-volverse en un espacio en el que, como sucede en la historia, nos halla-mos, pero sin ser dueños de él. Allí chocan las voluntades y pasiones particulares; impera incluso el desconcierto. Resulta difícil conquistar para el concepto el ámbito histórico, pues este es precisamente el domi-nio de la soltura (el texto que no está escrito) y no el de lo necesario. De ahí el desasosiego que embarga a las ciencias del espíritu. Hegel dice (prólogo a la Filosofía del Derecho) que el mundo humano se halla deja-do de la mano de Dios (cada cual quiere lo suyo y a ello se apresta), pa-reciendo la naturaleza más racional, ya que responde a regla y determi-nación. 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Librería Laie. Barcelona, 03 de diciembre de 2018</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hay dos imágenes que se asocian al nombre Wittgenstein. La de aquel joven genial y un punto arrog...</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">Hay dos imágenes que se asocian al nombre Wittgenstein. La de aquel joven genial y un punto arrogante que afirmó haber solu-cionado definitivamente las angustias racionales mediante el análi-sis lógico del lenguaje, y la del pensador que insistiría posterior-mente en la necesidad de que la filosofía renunciara a buscar el modelo primigenio de todo y prestara atención a la diversidad de formas que adopta lo real. Porque la filosofía entra en escena en el momento en que se interrumpe el sentido vigente y se origina un estado de pasmo ("Un problema filosófico tiene la forma: 'no me oriento'"; PhU, § 123). Entonces resulta imprescindible producir una nueva inteligencia de lo que sucede; y solo una razón imagina-tiva, adiestrada en la variación, será capaz de ello. La filosofía se sometería a una prueba decisiva con ocasión del proyecto del Tractatus. Este se proponía explorar la forma lógica común al lenguaje y al mundo, con el objetivo de hallar el funda-mento sobre el que podría establecerse una nueva claridad que permitiera distinguir entre lo que puede ser dicho y lo que no. Pero la propia enunciación de aquel fundamento mostraría al final su rostro paradójico. Exigía ir más allá de la lógica. No resulta factible formular en oraciones con sentido aquello que hace posible que las proposiciones representen la realidad. 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Este se proponía explorar la forma lógica común al lenguaje y al mundo, con el objetivo de hallar el funda-mento sobre el que podría establecerse una nueva claridad que permitiera distinguir entre lo que puede ser dicho y lo que no. Pero la propia enunciación de aquel fundamento mostraría al final su rostro paradójico. Exigía ir más allá de la lógica. No resulta factible formular en oraciones con sentido aquello que hace posible que las proposiciones representen la realidad. No obstante, ello se muestra cada vez que se dice algo.","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Ciclo Pren-te els dilluns amb filosofia. Librería Laie. Barcelona, 03 de diciembre de 2018"},"translated_abstract":"Hay dos imágenes que se asocian al nombre Wittgenstein. La de aquel joven genial y un punto arrogante que afirmó haber solu-cionado definitivamente las angustias racionales mediante el análi-sis lógico del lenguaje, y la del pensador que insistiría posterior-mente en la necesidad de que la filosofía renunciara a buscar el modelo primigenio de todo y prestara atención a la diversidad de formas que adopta lo real. Porque la filosofía entra en escena en el momento en que se interrumpe el sentido vigente y se origina un estado de pasmo (\"Un problema filosófico tiene la forma: 'no me oriento'\"; PhU, § 123). Entonces resulta imprescindible producir una nueva inteligencia de lo que sucede; y solo una razón imagina-tiva, adiestrada en la variación, será capaz de ello. La filosofía se sometería a una prueba decisiva con ocasión del proyecto del Tractatus. Este se proponía explorar la forma lógica común al lenguaje y al mundo, con el objetivo de hallar el funda-mento sobre el que podría establecerse una nueva claridad que permitiera distinguir entre lo que puede ser dicho y lo que no. Pero la propia enunciación de aquel fundamento mostraría al final su rostro paradójico. Exigía ir más allá de la lógica. No resulta factible formular en oraciones con sentido aquello que hace posible que las proposiciones representen la realidad. 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Seminari d’estudiants d’estètica. Facultad de Filosofía. Universidad de Barcel...</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">Jornada Heidegger. Seminari d’estudiants d’estètica. Facultad de Filosofía. 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Ciclo de conferencias Facultad de Filosofía Universid...</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">RAZÓN Y SISTEMA: ¿qué hacemos con Hegel? <br />Ciclo de conferencias <br />Facultad de Filosofía <br />Universidad Complutense de Madrid <br />23-26 de abril de 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7a0ab330746a43004a5f2256ba10ebf2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56423087,"asset_id":36503169,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56423087/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="36503169"><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="36503169"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36503169; 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$(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="35150116"><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/35150116/Bases_ontologicas_para_el_tema_Heidegger_y_el_arte_2017_"><img alt="Research paper thumbnail of Bases ontologicas para el tema Heidegger y el arte (2017)" class="work-thumbnail" src="https://attachments.academia-assets.com/55011926/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/35150116/Bases_ontologicas_para_el_tema_Heidegger_y_el_arte_2017_">Bases ontologicas para el tema Heidegger y el arte (2017)</a></div><div class="wp-workCard_item"><span>“Bases ontológicas para el tema “Heidegger y el arte””. En: Jornadas sobre Heidegger y el arte. Seminari d’estudiants d’estètica. Facultad de Filosofía. Universidad de Barcelona; 06 noviembre de 2017.</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Bases ontológicas para el tema " Heidegger y el arte " Román Cuartango 1. El proyecto heideggeria...</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">Bases ontológicas para el tema " Heidegger y el arte " Román Cuartango 1. El proyecto heideggeriano. La pregunta por el ser: el Dasein Heidegger se propone llevar a cabo " una corrección radical del rumbo seguido por la metafísica ". Hay dos razones para ello: 1) que si bien esta sabe del ser del ente, el propio asunto del ser le escapa: " pien-sa el ser en la entidad de lo ente aunque sin poder pensar la verdad del ser " (Nachwort a Was ist Metaphysik?). Dicho pensamiento se ve condu-cido a una situación en la que domina la nada. Ninguna investigación encontrará nunca al ser. Lo único que puede hallarse siempre es lo ente. Pero el ser no es ninguna cualidad intrínsecamente existente de lo ente. A diferencia de esto, el ser no se deja representar y producir como un objeto. Así que eso otro en comparación con lo ente es lo no-ente. Es di-cha nada la que se presenta como el ser. 2) la metafísica significa asimismo una fatalidad, pues representa una condición del curso seguido por occidente, al haber proporcionado a la humanidad, que ha realizado su domino absoluto del planeta, los trazos principales para su entendimiento de los entes (y su correspon-diente trato con ellos), velando y sometiendo a la indistinción el doble sentido del ser y del ente (Überwindung der Metaphysik). Por todo ello se vuelve imprescindible una repetición de la pregun-ta por el ser. Heidegger proporciona una torsión fenomenológica a dicho asunto al constatar que no puede haber pregunta sin que ello ponga ya en juego a un ente cuyo modo de ser consiste en establecer lazos significativos que hacen posible la comparecencia del ser: preguntar, conceptuar, diri-girse a, etc. Se tratará entonces de volver transparente a un ente –el que pregunta– en su ser. Ese ente, el Dasein (el existente), se encuentra ónti</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6e91212ab77c26952954e6c082662f32" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55011926,"asset_id":35150116,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55011926/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="35150116"><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="35150116"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35150116; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35150116]").text(description); $(".js-view-count[data-work-id=35150116]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35150116; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35150116']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35150116, 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: "6e91212ab77c26952954e6c082662f32" } } $('.js-work-strip[data-work-id=35150116]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35150116,"title":"Bases ontologicas para el tema Heidegger y el arte (2017)","translated_title":"","metadata":{"abstract":"Bases ontológicas para el tema \" Heidegger y el arte \" Román Cuartango 1. El proyecto heideggeriano. La pregunta por el ser: el Dasein Heidegger se propone llevar a cabo \" una corrección radical del rumbo seguido por la metafísica \". Hay dos razones para ello: 1) que si bien esta sabe del ser del ente, el propio asunto del ser le escapa: \" pien-sa el ser en la entidad de lo ente aunque sin poder pensar la verdad del ser \" (Nachwort a Was ist Metaphysik?). Dicho pensamiento se ve condu-cido a una situación en la que domina la nada. Ninguna investigación encontrará nunca al ser. Lo único que puede hallarse siempre es lo ente. Pero el ser no es ninguna cualidad intrínsecamente existente de lo ente. A diferencia de esto, el ser no se deja representar y producir como un objeto. Así que eso otro en comparación con lo ente es lo no-ente. 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Seminario «Hegel: Perspectivas Contemporáneas». Departamento de Metafísica y Teoría del conocimiento/ Departamento de Filosofía. Facultad de Filosofía y Ciencias de la Educación. Universidad de Valencia; 18 de mayo de 2017</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e6d0474ee5e6f0c90a9471b10f601586" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879562,"asset_id":33908382,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879562/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908382"><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="33908382"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908382; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908382]").text(description); $(".js-view-count[data-work-id=33908382]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908382; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908382']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908382, 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: "e6d0474ee5e6f0c90a9471b10f601586" } } $('.js-work-strip[data-work-id=33908382]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908382,"title":"El espíritu como poder libre y el estado hegeliano","translated_title":"","metadata":{"event_date":{"day":18,"month":5,"year":2017,"errors":{}},"organization":"Coloquio sobre El poder del espíritu(Hegel y el êthos político). 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Seminari d’estudiants d’estètica. Facultad de Filosofía. 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Universidad de Barcelona; 3 de diciembre de 2015</span><span>, 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cfc45ca7eeb7c5fb3c865d388ac9943d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53879568,"asset_id":33908389,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53879568/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="33908389"><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="33908389"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33908389; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33908389]").text(description); $(".js-view-count[data-work-id=33908389]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33908389; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33908389']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33908389, 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: "cfc45ca7eeb7c5fb3c865d388ac9943d" } } $('.js-work-strip[data-work-id=33908389]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33908389,"title":"PENSAR Y POETIZAR (La conversación entre Heidegger y Hölderlin)","translated_title":"","metadata":{"grobid_abstract":"El \"caso Heidegger\" y la experiencia con el lenguaje Al abordar la relación de Heidegger con Hölderlin uno se encuentra, lo quiera o no, con una suerte de versión hermenéutica del \"caso Heidegger\", que tiene que ver con la sospecha de que el filósofo habría asaltado la fortaleza significativa del poeta con la intención de realzar su propio 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="43376454"><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/43376454/Necesidades_especulativas_y_metaforicidad"><img alt="Research paper thumbnail of Necesidades especulativas y metaforicidad" class="work-thumbnail" src="https://attachments.academia-assets.com/63669654/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/43376454/Necesidades_especulativas_y_metaforicidad">Necesidades especulativas y metaforicidad</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El desarrollo de la actividad filosófica lleva aparejado el descubri-miento del estado de necesid...</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 desarrollo de la actividad filosófica lleva aparejado el descubri-miento del estado de necesidad en el que se mueve cierto pensamiento al que llamamos especulativo , ese que "atiende" a algo que parece 1 apuntar en el decir pero que se hurta, pues no comparece como lo dicho precisamente, como esto o aquello. O enunciado de otra manera: cuya presencia (ser) consiste si acaso en dejar un rastro, un indicio de sí, pero negativo. Y hay que tener en cuenta la posibilidad de que ese estado de penuria no pueda ser curado ni salvado, de que sea constitutivo-en ello podría hallarse una de las razones que explicara el acercamiento a los poetas, pues quizá la actitud poética sea una forma de asumir esa reali-dad, de vivir en un estado que requiere poetas porque no puede cum-plirse como paraíso, como identidad absoluta. Habría una forma metafó-rica de expresarlo: los filósofos anhelan la totalidad y lo general, mien-tras que los poetas han aprendido de la experiencia de lo fragmentario y de lo particular. Es verdad, no obstante, que la filosofía también se ha 2 vuelto fragmentaria, lo que implicaría cierto aprendizaje de aquella ex-periencia poética. Sin embargo, la compulsión fundacionalista sigue siendo aún bastante fuerte en ella. Por ejemplo, no se resigna en su bús-queda de un conocimiento verdadero justificado. Un aspecto de la cuestión que nos interesa aquí, por tanto, es el re-lacionado con el decir y sus géneros, con el manejo del ser (el sentido, el Especulativo: "Un conocimiento teórico es especulativo cuando se refiere a un objeto o a conceptos de un objeto que 1 no pueden ser alcanzados en ninguna experiencia" (Kant, I.: KrV A634 B662). Zambrano afirma que el filósofo lo quiere todo, mientras que el poeta no quiere propiamente todo; "el poeta quiere 2 cada una de las cosas sin restricción, sin abstracción ni renuncia". Y añade: "La cosa del poeta no es jamás la cosa conceptual del pensamiento, sino la cosa complejísima y real, la cosa fantasmagórica y soñada, la inventada, la que hubo y la que no habrá jamás" (Filosofía y poesía. FCE. México, 1996, pág. 22).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c83ad9a3382597844ee839567e3ca0b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63669654,"asset_id":43376454,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63669654/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="43376454"><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="43376454"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43376454; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43376454]").text(description); $(".js-view-count[data-work-id=43376454]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43376454; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43376454']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43376454, 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: "c83ad9a3382597844ee839567e3ca0b2" } } $('.js-work-strip[data-work-id=43376454]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43376454,"title":"Necesidades especulativas y metaforicidad","translated_title":"","metadata":{"abstract":"El desarrollo de la actividad filosófica lleva aparejado el descubri-miento del estado de necesidad en el que se mueve cierto pensamiento al que llamamos especulativo , ese que \"atiende\" a algo que parece 1 apuntar en el decir pero que se hurta, pues no comparece como lo dicho precisamente, como esto o aquello. O enunciado de otra manera: cuya presencia (ser) consiste si acaso en dejar un rastro, un indicio de sí, pero negativo. Y hay que tener en cuenta la posibilidad de que ese estado de penuria no pueda ser curado ni salvado, de que sea constitutivo-en ello podría hallarse una de las razones que explicara el acercamiento a los poetas, pues quizá la actitud poética sea una forma de asumir esa reali-dad, de vivir en un estado que requiere poetas porque no puede cum-plirse como paraíso, como identidad absoluta. Habría una forma metafó-rica de expresarlo: los filósofos anhelan la totalidad y lo general, mien-tras que los poetas han aprendido de la experiencia de lo fragmentario y de lo particular. Es verdad, no obstante, que la filosofía también se ha 2 vuelto fragmentaria, lo que implicaría cierto aprendizaje de aquella ex-periencia poética. Sin embargo, la compulsión fundacionalista sigue siendo aún bastante fuerte en ella. 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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="35130028"><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/35130028/Existencia_temporalidad_y_muerte_del_Dasein_heideggeriano"><img alt="Research paper thumbnail of Existencia, temporalidad y muerte del Dasein heideggeriano" class="work-thumbnail" src="https://attachments.academia-assets.com/54991511/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/35130028/Existencia_temporalidad_y_muerte_del_Dasein_heideggeriano">Existencia, temporalidad y muerte del Dasein heideggeriano</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En la filosofía contemporánea ha sido Heidegger uno de los filósofos que se han ocupado del asunt...</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 la filosofía contemporánea ha sido Heidegger uno de los filósofos que se han ocupado del asunto de la muerte, y sobre todo de la muerte como un ele-mento constitutivo de la especial relación con el ser que caracteriza al ser hu-mano. En ese sentido, no se trata en su filosofía del aspecto biológico que repre-senta la muerte –como cesación de la vida, algo que afecta a todo ser vivo–, sino del papel que ella juega en la vida humana en tanto que ésta es algo con respecto a lo cual el ser humano mismo se está comportando ya siempre, lo sepa o no, lo convierta o no en tema de su vivir. Esta referencia ya siempre im-plicada en el vivir humano –en su modo de ser: otros seres vivos viven sin que tal referencia forme parte de su vivir– es lo que Heidegger quiere subrayar preci-samente mediante el empleo de un concepto que ha servido después para de-nominar su entera filosofía: " existencia ". La filosofía del modo peculiar de ser del hombre –de ese ser que existe– ha dado nombre al pensamiento heidegge-riano, se dice que éste es un " existencialismo ". Para marcar ese rasgo del ser del hombre, la existencia –es decir, que al hombre le va su ser, que está referido a su ser o, también, que tiene que ser–, para diferenciarlo de otros modos de ser posibles –los de otros entes que inte-gran la realidad–, Heidegger ha evitado hablar de " el hombre " y ha denominado a ese ser al que le va su ser " Dasein ". ¿Por qué ha hecho esto? En primer lugar, para evitar que el término " hombre " predispusiera la reflexión orientándola ha-cia alguna concepción ya establecida de la humanidad de lo humano –que el hombre ha sido hecho a imagen de Dios y que, por tanto, es eminente en el ser, etc. Además, y en estrecha relación con lo anterior, para que pudiera hacerse patente que la constitución ontológica humana (su modo de ser) no es algo que esté dado o constituido de una vez para siempre y de modo distributivamente igual para todos los hombres, sino que, en cierto modo, depende de la acción 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="53a57f756e8efb4f214812eb2b2b5ceb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54991511,"asset_id":35130028,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54991511/download_file?st=MTczMjU3ODA2NSw4LjIyMi4yMDguMTQ2&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="35130028"><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="35130028"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35130028; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35130028]").text(description); $(".js-view-count[data-work-id=35130028]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35130028; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35130028']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35130028, 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: "53a57f756e8efb4f214812eb2b2b5ceb" } } $('.js-work-strip[data-work-id=35130028]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35130028,"title":"Existencia, temporalidad y muerte del Dasein heideggeriano","translated_title":"","metadata":{"abstract":"En la filosofía contemporánea ha sido Heidegger uno de los filósofos que se han ocupado del asunto de la muerte, y sobre todo de la muerte como un ele-mento constitutivo de la especial relación con el ser que caracteriza al ser hu-mano. En ese sentido, no se trata en su filosofía del aspecto biológico que repre-senta la muerte –como cesación de la vida, algo que afecta a todo ser vivo–, sino del papel que ella juega en la vida humana en tanto que ésta es algo con respecto a lo cual el ser humano mismo se está comportando ya siempre, lo sepa o no, lo convierta o no en tema de su vivir. Esta referencia ya siempre im-plicada en el vivir humano –en su modo de ser: otros seres vivos viven sin que tal referencia forme parte de su vivir– es lo que Heidegger quiere subrayar preci-samente mediante el empleo de un concepto que ha servido después para de-nominar su entera filosofía: \" existencia \". La filosofía del modo peculiar de ser del hombre –de ese ser que existe– ha dado nombre al pensamiento heidegge-riano, se dice que éste es un \" existencialismo \". Para marcar ese rasgo del ser del hombre, la existencia –es decir, que al hombre le va su ser, que está referido a su ser o, también, que tiene que ser–, para diferenciarlo de otros modos de ser posibles –los de otros entes que inte-gran la realidad–, Heidegger ha evitado hablar de \" el hombre \" y ha denominado a ese ser al que le va su ser \" Dasein \". ¿Por qué ha hecho esto? En primer lugar, para evitar que el término \" hombre \" predispusiera la reflexión orientándola ha-cia alguna concepción ya establecida de la humanidad de lo humano –que el hombre ha sido hecho a imagen de Dios y que, por tanto, es eminente en el ser, etc. Además, y en estrecha relación con lo anterior, para que pudiera hacerse patente que la constitución ontológica humana (su modo de ser) no es algo que esté dado o constituido de una vez para siempre y de modo distributivamente igual para todos los hombres, sino que, en cierto modo, depende de la acción 1"},"translated_abstract":"En la filosofía contemporánea ha sido Heidegger uno de los filósofos que se han ocupado del asunto de la muerte, y sobre todo de la muerte como un ele-mento constitutivo de la especial relación con el ser que caracteriza al ser hu-mano. En ese sentido, no se trata en su filosofía del aspecto biológico que repre-senta la muerte –como cesación de la vida, algo que afecta a todo ser vivo–, sino del papel que ella juega en la vida humana en tanto que ésta es algo con respecto a lo cual el ser humano mismo se está comportando ya siempre, lo sepa o no, lo convierta o no en tema de su vivir. Esta referencia ya siempre im-plicada en el vivir humano –en su modo de ser: otros seres vivos viven sin que tal referencia forme parte de su vivir– es lo que Heidegger quiere subrayar preci-samente mediante el empleo de un concepto que ha servido después para de-nominar su entera filosofía: \" existencia \". La filosofía del modo peculiar de ser del hombre –de ese ser que existe– ha dado nombre al pensamiento heidegge-riano, se dice que éste es un \" existencialismo \". 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