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class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by RAFAEL VALERIANO ORDEN JIMENEZ</h3></div><div class="js-work-strip profile--work_container" data-work-id="110562765"><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/110562765/LA_MUJER_EN_LA_FILOSOF%C3%8DA_DE_KRAUSE_UNA_TEOR%C3%8DA_IGUALITARIA_DE_LA_CONCEPCI%C3%93N_COMPLEMENTARIA_DE_LOS_SEXOS"><img alt="Research paper thumbnail of LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS" class="work-thumbnail" src="https://attachments.academia-assets.com/108341938/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/110562765/LA_MUJER_EN_LA_FILOSOF%C3%8DA_DE_KRAUSE_UNA_TEOR%C3%8DA_IGUALITARIA_DE_LA_CONCEPCI%C3%93N_COMPLEMENTARIA_DE_LOS_SEXOS">LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS</a></div><div class="wp-workCard_item"><span>Boletín Institución Libre de Enseñanza</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferenci...</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">Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferencia de otros autores, no derivó de esa diferencia una limitación de la mujer al ámbito de la familia y su exclusión de la vida social, que comportaba, en el fondo, su subordinación al varón. Krause reivindicó la igualdad entre ambos y el acceso de la mujer a la vida social en igualdad de condiciones que el varón. Estas ideas fueron el trasfondo para desplegar una trayectoria de la filosofía krauseana que se dio tanto en Alemania como en España, que es lo que cabe denominar «Krausofeminismo».</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e716ced973dcc248320cb67e332aa900" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":108341938,"asset_id":110562765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/108341938/download_file?st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="110562765"><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="110562765"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 110562765; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=110562765]").text(description); $(".js-view-count[data-work-id=110562765]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 110562765; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='110562765']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 110562765, 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: "e716ced973dcc248320cb67e332aa900" } } $('.js-work-strip[data-work-id=110562765]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":110562765,"title":"LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS","translated_title":"","metadata":{"abstract":"Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferencia de otros autores, no derivó de esa diferencia una limitación de la mujer al ámbito de la familia y su exclusión de la vida social, que comportaba, en el fondo, su subordinación al varón. 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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="92608346"><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/92608346/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa"><img alt="Research paper thumbnail of Diotima o de la dificultad de enseñar filosofía" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/92608346/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa">Diotima o de la dificultad de enseñar filosofía</a></div><div class="wp-workCard_item"><span>Escolar y Mayo</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apunte...</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">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. Pero la akróasis no sugiere solo un texto de importancia secundaria, al no pertenecer la mano que lo escribe a quien lo dicta, sino, más bien, alude a un momento único, irremplazable en el aprendizaje: a la enseñanza oral, a la escucha atenta, al trato amigable de profesor y discípulo. Esta colección se dedica a la exploración de las vías para mejorar este proceso. Nunca ha sido fácil enseñar filosofía. El mayor filósofo de todos los tiempos, de acuerdo con una tradición muy venerable, Sócrates, experimentó en su propia persona la complejidad de adentrarse en el saber filosófico. Si hemos de creer a Platón, el inquieto Sócrates, conversador infatigable con unos y otros, y que se reclamaba ignorante de todo conocimiento salvo de su propia nesciencia, en realidad conocía muchas verdades filosóficas; pero no las había aprendido por sí mismo ni tampoco en un diálogo con sus semejantes en la inopia filosófica. Como muchos de nosotros, las aprendió de un profesor. En el Banquete, el propio Sócrates cuenta que lo que sabe del amor, ingrediente esencial de la actividad filosófica hasta el punto de constituir la mitad de su nombre, lo llegó a saber como dócil y no muy avispado alumno de boca de un verdadero maestro. Maestra, más bien, Diotima, la extraña mujer de Mantinea.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="92608346"><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="92608346"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 92608346; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=92608346]").text(description); $(".js-view-count[data-work-id=92608346]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 92608346; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='92608346']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 92608346, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=92608346]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":92608346,"title":"Diotima o de la dificultad de enseñar filosofía","translated_title":"","metadata":{"abstract":"Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. 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En el Banquete, el propio Sócrates cuenta que lo que sabe del amor, ingrediente esencial de la actividad filosófica hasta el punto de constituir la mitad de su nombre, lo llegó a saber como dócil y no muy avispado alumno de boca de un verdadero maestro. Maestra, más bien, Diotima, la extraña mujer de Mantinea.","publisher":"Escolar y Mayo","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Escolar y Mayo"},"translated_abstract":"Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. Pero la akróasis no sugiere solo un texto de importancia secundaria, al no pertenecer la mano que lo escribe a quien lo dicta, sino, más bien, alude a un momento único, irremplazable en el aprendizaje: a la enseñanza oral, a la escucha atenta, al trato amigable de profesor y discípulo. Esta colección se dedica a la exploración de las vías para mejorar este proceso. Nunca ha sido fácil enseñar filosofía. 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Maestra, más bien, Diotima, la extraña mujer de Mantinea.","internal_url":"https://www.academia.edu/92608346/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa","translated_internal_url":"","created_at":"2022-12-11T04:04:24.707-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":40964270,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Diotima_o_de_la_dificultad_de_enseñar_filosofía","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":40964270,"first_name":"RAFAEL VALERIANO","middle_initials":null,"last_name":"ORDEN JIMENEZ","page_name":"RAFAELVALERIANOORDENJIMENEZ","domain_name":"ucm","created_at":"2016-01-05T04:11:05.294-08:00","display_name":"RAFAEL VALERIANO ORDEN JIMENEZ","url":"https://ucm.academia.edu/RAFAELVALERIANOORDENJIMENEZ"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"}],"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="92608344"><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/92608344/FICHTE_JOHANN_GOTTLIEB_Gesamtausgabe_der_Bayerischen_Akademie_der_Wissenschaften_Nachgelassene_Schriften_1812_Band_13_"><img alt="Research paper thumbnail of FICHTE, JOHANN GOTTLIEB, Gesamtausgabe der Bayerischen Akademie der Wissenschaften. Nachgelassene Schriften 1812 (Band 13)" class="work-thumbnail" src="https://attachments.academia-assets.com/95572204/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/92608344/FICHTE_JOHANN_GOTTLIEB_Gesamtausgabe_der_Bayerischen_Akademie_der_Wissenschaften_Nachgelassene_Schriften_1812_Band_13_">FICHTE, JOHANN GOTTLIEB, Gesamtausgabe der Bayerischen Akademie der Wissenschaften. Nachgelassene Schriften 1812 (Band 13)</a></div><div class="wp-workCard_item"><span>Pensamiento. 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En 1814, los liberales propusieron reunir la retórica y la poética en una única disciplina que ofreciese los principios de la literatura. Estos principios se venían elaborando para las bellas letras y las bellas artes desde el siglo XVIII y de ellos surgiría la estética como ciencia del gusto y de lo bello. La estética entró a formar parte de la asignatura de Literatura en 1846 bajo la influencia de la filosofía ecléctica francesa y, en particular, de la teoría estética de Victor Cousin. Esto propició la producción de los primeros textos sobre estética en España, orientados a la enseñanza de la literatura.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="89401648"><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="89401648"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89401648; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89401648]").text(description); $(".js-view-count[data-work-id=89401648]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89401648; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89401648']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 89401648, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=89401648]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89401648,"title":"De la retórica a la estética: la gestación de la estética como filosofía de la literatura en España","translated_title":"","metadata":{"doi":"10.5209/ashf.81092","abstract":"La estética se introdujo en España con ocasión de la constitución del sistema de instrucción pública y vinculada a la enseñanza de la retórica y la poética. 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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="88098462"><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/88098462/Sobre_los_g%C3%A9neros_filos%C3%B3ficos"><img alt="Research paper thumbnail of Sobre los géneros filosóficos" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/88098462/Sobre_los_g%C3%A9neros_filos%C3%B3ficos">Sobre los géneros filosóficos</a></div><div class="wp-workCard_item"><span>Convirtiéndose en filósofo: estudiar filosofía en el siglo XXI, 2012, ISBN 978-84-995893-9-8, págs. 67-87</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aquí se intenta mostrar cómo los géneros literarios empleados por los filósofos están ligados a l...</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">Aquí se intenta mostrar cómo los géneros literarios empleados por los filósofos están ligados a la forma en la que se concibe la racionalidad en cada momento.Se repasan los distintos periodos históricos de la filosofía, desde su origen, y algunos géneros literarios asociados específicamente a ellos.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="88098462"><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="88098462"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098462; 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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="88098460"><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/88098460/La_aproximaci%C3%B3n_ideol%C3%B3gica_de_Sanz_del_R%C3%ADo_al_liberalismo_progresista_y_su_primera_pol%C3%A9mica_con_la_prensa_tradicionalista"><img alt="Research paper thumbnail of La aproximación ideológica de Sanz del Río al liberalismo progresista y su primera polémica con la prensa tradicionalista" class="work-thumbnail" src="https://attachments.academia-assets.com/92141438/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/88098460/La_aproximaci%C3%B3n_ideol%C3%B3gica_de_Sanz_del_R%C3%ADo_al_liberalismo_progresista_y_su_primera_pol%C3%A9mica_con_la_prensa_tradicionalista">La aproximación ideológica de Sanz del Río al liberalismo progresista y su primera polémica con la prensa tradicionalista</a></div><div class="wp-workCard_item"><span>Anales Del Seminario De Historia De La Filosofia</span><span>, 2005</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Julian Sanz del Rio, founder of the philosophical movement of Spanish krausism, evolved political...</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">Julian Sanz del Rio, founder of the philosophical movement of Spanish krausism, evolved politically from the moderate to the progressive liberalism between 1844 and 1854. His moderate friends ignored this occurrence, and supported him, until his reviews of two french books published in the Gaceta de Madrid, denounced for heterodoxy by the traditionalist press and then by the Bishops from Barcelona and Zamora, revealed to them his true true political positions and his anticlericalism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b943bca7584c89ed09dfdf5e83974077" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92141438,"asset_id":88098460,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92141438/download_file?st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="88098460"><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="88098460"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098460; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88098460]").text(description); $(".js-view-count[data-work-id=88098460]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88098460; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88098460']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88098460, 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: "b943bca7584c89ed09dfdf5e83974077" } } $('.js-work-strip[data-work-id=88098460]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88098460,"title":"La aproximación ideológica de Sanz del Río al liberalismo progresista y su primera polémica con la prensa tradicionalista","translated_title":"","metadata":{"abstract":"Julian Sanz del Rio, founder of the philosophical movement of Spanish krausism, evolved politically from the moderate to the progressive liberalism between 1844 and 1854. 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Revista de Investigación e Información Filosófica</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Von der «Wissenschaft der Logik» zur Philosophie des absoluten Geistes (Frommann-Holzboog, Stuttg...</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">Von der «Wissenschaft der Logik» zur Philosophie des absoluten Geistes (Frommann-Holzboog, Stuttgart-Bad Canustatt, 2004). 515 pp., 15 × 20,5 cm., ISBN: 3772822126.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f3abf9ec419d0a6f1d4a0b2c6457000" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92141473,"asset_id":88098459,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92141473/download_file?st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="88098459"><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="88098459"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098459; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88098459]").text(description); $(".js-view-count[data-work-id=88098459]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88098459; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88098459']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88098459, 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: "7f3abf9ec419d0a6f1d4a0b2c6457000" } } $('.js-work-strip[data-work-id=88098459]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88098459,"title":"LUCAS, H.-C. - TUSCHLING, B. - VOGEL, U. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/88098454/SCHR%C3%96PFER_HORST_Kants_Weg_in_die_%C3%96ffentlichkeit">SCHRÖPFER, HORST, Kants Weg in die Öffentlichkeit</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Christian Gottfried Schutz als Wegbereiter der kritischen Philosophie (Forschungen und Materialie...</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">Christian Gottfried Schutz als Wegbereiter der kritischen Philosophie (Forschungen und Materialien zur deutschen Aufklarung, Abteilung II: Monographien, Band 18, Frommann Holzboog, Stuttgart - Bad Cannstatt 2003). 521 pp., 24 × 17 cm., ISBN: 37- 7282-221-5.</span></div><div class="wp-workCard_item wp-workCard--actions"><span 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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 asignatura de Estetica fue introducida en la Facultad de Filosofia y Letras en 1858 tras la protesta de Sanz del Rio contra la Ley de Instruccion Publica. 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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="71788516"><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/71788516/El_sistema_pante%C3%ADsta_de_Karl_Christian_Friedrich_Krause"><img alt="Research paper thumbnail of El sistema panteísta de Karl Christian Friedrich Krause" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/71788516/El_sistema_pante%C3%ADsta_de_Karl_Christian_Friedrich_Krause">El sistema panteísta de Karl Christian Friedrich Krause</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichte...</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 filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="71788516"><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="71788516"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71788516; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71788516]").text(description); $(".js-view-count[data-work-id=71788516]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71788516; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71788516']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 71788516, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=71788516]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71788516,"title":"El sistema panteísta de Karl Christian Friedrich Krause","translated_title":"","metadata":{"abstract":"La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...","publication_date":{"day":null,"month":null,"year":1997,"errors":{}}},"translated_abstract":"La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...","internal_url":"https://www.academia.edu/71788516/El_sistema_pante%C3%ADsta_de_Karl_Christian_Friedrich_Krause","translated_internal_url":"","created_at":"2022-02-17T23:13:50.975-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":40964270,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"El_sistema_panteísta_de_Karl_Christian_Friedrich_Krause","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":40964270,"first_name":"RAFAEL VALERIANO","middle_initials":null,"last_name":"ORDEN JIMENEZ","page_name":"RAFAELVALERIANOORDENJIMENEZ","domain_name":"ucm","created_at":"2016-01-05T04:11:05.294-08:00","display_name":"RAFAEL VALERIANO ORDEN JIMENEZ","url":"https://ucm.academia.edu/RAFAELVALERIANOORDENJIMENEZ"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(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="4353598" id="papers"><div class="js-work-strip profile--work_container" data-work-id="110562765"><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/110562765/LA_MUJER_EN_LA_FILOSOF%C3%8DA_DE_KRAUSE_UNA_TEOR%C3%8DA_IGUALITARIA_DE_LA_CONCEPCI%C3%93N_COMPLEMENTARIA_DE_LOS_SEXOS"><img alt="Research paper thumbnail of LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS" class="work-thumbnail" src="https://attachments.academia-assets.com/108341938/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/110562765/LA_MUJER_EN_LA_FILOSOF%C3%8DA_DE_KRAUSE_UNA_TEOR%C3%8DA_IGUALITARIA_DE_LA_CONCEPCI%C3%93N_COMPLEMENTARIA_DE_LOS_SEXOS">LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS</a></div><div class="wp-workCard_item"><span>Boletín Institución Libre de Enseñanza</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferenci...</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">Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferencia de otros autores, no derivó de esa diferencia una limitación de la mujer al ámbito de la familia y su exclusión de la vida social, que comportaba, en el fondo, su subordinación al varón. Krause reivindicó la igualdad entre ambos y el acceso de la mujer a la vida social en igualdad de condiciones que el varón. Estas ideas fueron el trasfondo para desplegar una trayectoria de la filosofía krauseana que se dio tanto en Alemania como en España, que es lo que cabe denominar «Krausofeminismo».</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e716ced973dcc248320cb67e332aa900" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":108341938,"asset_id":110562765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/108341938/download_file?st=MTczMjQzNzQ3Myw4LjIyMi4yMDguMTQ2&st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="110562765"><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="110562765"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 110562765; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=110562765]").text(description); $(".js-view-count[data-work-id=110562765]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 110562765; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='110562765']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 110562765, 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: "e716ced973dcc248320cb67e332aa900" } } $('.js-work-strip[data-work-id=110562765]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":110562765,"title":"LA MUJER EN LA FILOSOFÍA DE KRAUSE: UNA TEORÍA IGUALITARIA DE LA CONCEPCIÓN COMPLEMENTARIA DE LOS SEXOS","translated_title":"","metadata":{"abstract":"Krause compartía la concepción de la diferencia complementaria entre los sexos, pero, a diferencia de otros autores, no derivó de esa diferencia una limitación de la mujer al ámbito de la familia y su exclusión de la vida social, que comportaba, en el fondo, su subordinación al varón. 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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="92608346"><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/92608346/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa"><img alt="Research paper thumbnail of Diotima o de la dificultad de enseñar filosofía" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/92608346/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa">Diotima o de la dificultad de enseñar filosofía</a></div><div class="wp-workCard_item"><span>Escolar y Mayo</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apunte...</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">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. Pero la akróasis no sugiere solo un texto de importancia secundaria, al no pertenecer la mano que lo escribe a quien lo dicta, sino, más bien, alude a un momento único, irremplazable en el aprendizaje: a la enseñanza oral, a la escucha atenta, al trato amigable de profesor y discípulo. Esta colección se dedica a la exploración de las vías para mejorar este proceso. Nunca ha sido fácil enseñar filosofía. El mayor filósofo de todos los tiempos, de acuerdo con una tradición muy venerable, Sócrates, experimentó en su propia persona la complejidad de adentrarse en el saber filosófico. Si hemos de creer a Platón, el inquieto Sócrates, conversador infatigable con unos y otros, y que se reclamaba ignorante de todo conocimiento salvo de su propia nesciencia, en realidad conocía muchas verdades filosóficas; pero no las había aprendido por sí mismo ni tampoco en un diálogo con sus semejantes en la inopia filosófica. Como muchos de nosotros, las aprendió de un profesor. En el Banquete, el propio Sócrates cuenta que lo que sabe del amor, ingrediente esencial de la actividad filosófica hasta el punto de constituir la mitad de su nombre, lo llegó a saber como dócil y no muy avispado alumno de boca de un verdadero maestro. Maestra, más bien, Diotima, la extraña mujer de Mantinea.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="92608346"><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="92608346"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 92608346; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=92608346]").text(description); $(".js-view-count[data-work-id=92608346]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 92608346; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='92608346']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 92608346, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=92608346]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":92608346,"title":"Diotima o de la dificultad de enseñar filosofía","translated_title":"","metadata":{"abstract":"Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. 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En el Banquete, el propio Sócrates cuenta que lo que sabe del amor, ingrediente esencial de la actividad filosófica hasta el punto de constituir la mitad de su nombre, lo llegó a saber como dócil y no muy avispado alumno de boca de un verdadero maestro. Maestra, más bien, Diotima, la extraña mujer de Mantinea.","publisher":"Escolar y Mayo","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Escolar y Mayo"},"translated_abstract":"Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. Pero la akróasis no sugiere solo un texto de importancia secundaria, al no pertenecer la mano que lo escribe a quien lo dicta, sino, más bien, alude a un momento único, irremplazable en el aprendizaje: a la enseñanza oral, a la escucha atenta, al trato amigable de profesor y discípulo. Esta colección se dedica a la exploración de las vías para mejorar este proceso. Nunca ha sido fácil enseñar filosofía. 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Tradicionales y moderados ante la difusión de la filosofía krausista en España" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/92608342/V%C3%A1zquez_Romero_J_M_Tradicionales_y_moderados_ante_la_difusi%C3%B3n_de_la_filosof%C3%ADa_krausista_en_Espa%C3%B1a">Vázquez Romero, J.M. 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En 1814, los liberales propusieron reunir la retórica y la poética en una única disciplina que ofreciese los principios de la literatura. Estos principios se venían elaborando para las bellas letras y las bellas artes desde el siglo XVIII y de ellos surgiría la estética como ciencia del gusto y de lo bello. La estética entró a formar parte de la asignatura de Literatura en 1846 bajo la influencia de la filosofía ecléctica francesa y, en particular, de la teoría estética de Victor Cousin. Esto propició la producción de los primeros textos sobre estética en España, orientados a la enseñanza de la literatura.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="89401648"><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="89401648"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89401648; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89401648]").text(description); $(".js-view-count[data-work-id=89401648]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89401648; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89401648']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 89401648, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=89401648]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89401648,"title":"De la retórica a la estética: la gestación de la estética como filosofía de la literatura en España","translated_title":"","metadata":{"doi":"10.5209/ashf.81092","abstract":"La estética se introdujo en España con ocasión de la constitución del sistema de instrucción pública y vinculada a la enseñanza de la retórica y la poética. 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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="88098462"><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/88098462/Sobre_los_g%C3%A9neros_filos%C3%B3ficos"><img alt="Research paper thumbnail of Sobre los géneros filosóficos" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/88098462/Sobre_los_g%C3%A9neros_filos%C3%B3ficos">Sobre los géneros filosóficos</a></div><div class="wp-workCard_item"><span>Convirtiéndose en filósofo: estudiar filosofía en el siglo XXI, 2012, ISBN 978-84-995893-9-8, págs. 67-87</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aquí se intenta mostrar cómo los géneros literarios empleados por los filósofos están ligados a l...</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">Aquí se intenta mostrar cómo los géneros literarios empleados por los filósofos están ligados a la forma en la que se concibe la racionalidad en cada momento.Se repasan los distintos periodos históricos de la filosofía, desde su origen, y algunos géneros literarios asociados específicamente a ellos.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="88098462"><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="88098462"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098462; 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His moderate friends ignored this occurrence, and supported him, until his reviews of two french books published in the Gaceta de Madrid, denounced for heterodoxy by the traditionalist press and then by the Bishops from Barcelona and Zamora, revealed to them his true true political positions and his anticlericalism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b943bca7584c89ed09dfdf5e83974077" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92141438,"asset_id":88098460,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92141438/download_file?st=MTczMjQzNzQ3Myw4LjIyMi4yMDguMTQ2&st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="88098460"><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="88098460"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098460; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88098460]").text(description); $(".js-view-count[data-work-id=88098460]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88098460; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88098460']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88098460, 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: "b943bca7584c89ed09dfdf5e83974077" } } $('.js-work-strip[data-work-id=88098460]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88098460,"title":"La aproximación ideológica de Sanz del Río al liberalismo progresista y su primera polémica con la prensa tradicionalista","translated_title":"","metadata":{"abstract":"Julian Sanz del Rio, founder of the philosophical movement of Spanish krausism, evolved politically from the moderate to the progressive liberalism between 1844 and 1854. 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Revista de Investigación e Información Filosófica</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Von der «Wissenschaft der Logik» zur Philosophie des absoluten Geistes (Frommann-Holzboog, Stuttg...</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">Von der «Wissenschaft der Logik» zur Philosophie des absoluten Geistes (Frommann-Holzboog, Stuttgart-Bad Canustatt, 2004). 515 pp., 15 × 20,5 cm., ISBN: 3772822126.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f3abf9ec419d0a6f1d4a0b2c6457000" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92141473,"asset_id":88098459,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92141473/download_file?st=MTczMjQzNzQ3Myw4LjIyMi4yMDguMTQ2&st=MTczMjQzNzQ3Miw4LjIyMi4yMDguMTQ2&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="88098459"><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="88098459"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88098459; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88098459]").text(description); $(".js-view-count[data-work-id=88098459]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88098459; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88098459']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88098459, 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: "7f3abf9ec419d0a6f1d4a0b2c6457000" } } $('.js-work-strip[data-work-id=88098459]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88098459,"title":"LUCAS, H.-C. - TUSCHLING, B. - VOGEL, U. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/88098454/SCHR%C3%96PFER_HORST_Kants_Weg_in_die_%C3%96ffentlichkeit">SCHRÖPFER, HORST, Kants Weg in die Öffentlichkeit</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Christian Gottfried Schutz als Wegbereiter der kritischen Philosophie (Forschungen und Materialie...</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">Christian Gottfried Schutz als Wegbereiter der kritischen Philosophie (Forschungen und Materialien zur deutschen Aufklarung, Abteilung II: Monographien, Band 18, Frommann Holzboog, Stuttgart - Bad Cannstatt 2003). 521 pp., 24 × 17 cm., ISBN: 37- 7282-221-5.</span></div><div class="wp-workCard_item wp-workCard--actions"><span 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disciplina universitaria : la protesta de Sanz del Rio contra la Ley de Instrucción Pública" class="work-thumbnail" src="https://attachments.academia-assets.com/92140465/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/88097131/La_introducci%C3%B3n_de_la_Est%C3%A9tica_como_disciplina_universitaria_la_protesta_de_Sanz_del_Rio_contra_la_Ley_de_Instrucci%C3%B3n_P%C3%BAblica">La introducción de la Estética como disciplina universitaria : la protesta de Sanz del Rio contra la Ley de Instrucción Pública</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La asignatura de Estetica fue introducida en la Facultad de Filosofia y Letras en 1858 tras la pr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" 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this, workJSON: {"id":71788517,"title":"Krausism","translated_title":"","metadata":{"publisher":"John Wiley \u0026 Sons, Ltd","publication_date":{"day":28,"month":1,"year":2016,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/71788517/Krausism","translated_internal_url":"","created_at":"2022-02-17T23:13:51.093-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":40964270,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Krausism","translated_slug":"","page_count":null,"language":"ro","content_type":"Work","owner":{"id":40964270,"first_name":"RAFAEL VALERIANO","middle_initials":null,"last_name":"ORDEN JIMENEZ","page_name":"RAFAELVALERIANOORDENJIMENEZ","domain_name":"ucm","created_at":"2016-01-05T04:11:05.294-08:00","display_name":"RAFAEL VALERIANO ORDEN 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href="https://www.academia.edu/71788516/El_sistema_pante%C3%ADsta_de_Karl_Christian_Friedrich_Krause">El sistema panteísta de Karl Christian Friedrich Krause</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichte...</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 filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><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="71788516"><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="71788516"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71788516; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71788516]").text(description); $(".js-view-count[data-work-id=71788516]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71788516; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71788516']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 71788516, 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 (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=71788516]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71788516,"title":"El sistema panteísta de Karl Christian Friedrich Krause","translated_title":"","metadata":{"abstract":"La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...","publication_date":{"day":null,"month":null,"year":1997,"errors":{}}},"translated_abstract":"La filosofia metafisica de krause arranca en 1802 de la crisis del idialismo trascendental fichteano, una crisis superada con un idealismo absoluto que en krause supone la sustitucion del yo por el mundo como principio del sistema. Pero esta posicion general dos grandes problemas: el dogmatismo filosofico, a saber, la propuesta de un principio del sistema de la filosofia no evidente, y el panteismo, esto es, la equiparacion de dios con el conjunto de las cosas finitas. El futuro devenir filosofico de krause viene determinado por la busqueda de una solucion a ambos problemas mediante progresivos cambios en la concepcion del sistema y su principio, siendo posible una periodizacion de los mismos. En primer lugar afronta el problema del panteismo, para cuya superacion sustituye en torno a 1806 el mundo por dios en la cuspide del sistema, un dios absoluto que incluye la variedad interna pero a la que tambien trasciende. Esta diferencia la caracterizara en su madurez como panteismo y la p...","internal_url":"https://www.academia.edu/71788516/El_sistema_pante%C3%ADsta_de_Karl_Christian_Friedrich_Krause","translated_internal_url":"","created_at":"2022-02-17T23:13:50.975-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":40964270,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"El_sistema_panteísta_de_Karl_Christian_Friedrich_Krause","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":40964270,"first_name":"RAFAEL VALERIANO","middle_initials":null,"last_name":"ORDEN JIMENEZ","page_name":"RAFAELVALERIANOORDENJIMENEZ","domain_name":"ucm","created_at":"2016-01-05T04:11:05.294-08:00","display_name":"RAFAEL VALERIANO ORDEN JIMENEZ","url":"https://ucm.academia.edu/RAFAELVALERIANOORDENJIMENEZ"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(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="7127241" id="didacticsofphilosophy"><div class="js-work-strip profile--work_container" data-work-id="33497309"><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/33497309/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa"><img alt="Research paper thumbnail of Diotima o de la dificultad de enseñar filosofía" class="work-thumbnail" src="https://attachments.academia-assets.com/53536599/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/33497309/Diotima_o_de_la_dificultad_de_ense%C3%B1ar_filosof%C3%ADa">Diotima o de la dificultad de enseñar filosofía</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ucm.academia.edu/JuanJos%C3%A9Garc%C3%ADaNorro">Juan José García Norro</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ucm.academia.edu/RAFAELVALERIANOORDENJIMENEZ">RAFAEL VALERIANO ORDEN JIMENEZ</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ucm.academia.edu/EmmaIngala">Emma Ingala</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apunte...</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">Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. Pero la akróasis no sugiere solo un texto de importancia secundaria, al no pertenecer la mano que lo escribe a quien lo dicta, sino, más bien, alude a un momento único, irremplazable en el aprendizaje: a la enseñanza oral, a la escucha atenta, al trato amigable de profesor y discípulo. Esta colección se dedica a la exploración de las vías para mejorar este proceso. Nunca ha sido fácil enseñar filosofía. El mayor filósofo de todos los tiempos, de acuerdo con una tradición muy venerable, Sócrates, experimentó en su propia persona la complejidad de adentrarse en el saber filosófico. Si hemos de creer a Platón, el inquieto Sócrates, conversador infatigable con unos y otros, y que se reclamaba ignorante de todo conocimiento salvo de su propia nesciencia, en realidad conocía muchas verdades filosóficas; pero no las había aprendido por sí mismo ni tampoco en un diálogo con sus semejantes en la inopia filosófica. Como muchos de nosotros, las aprendió de un profesor. En el Banquete, el propio Sócrates cuenta que lo que sabe del amor, ingrediente esencial de la actividad filosófica hasta el punto de constituir la mitad de su nombre, lo llegó a saber como dócil y no muy avispado alumno de boca de un verdadero maestro. Maestra, más bien, Diotima, la extraña mujer de Mantinea.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9c5ee283e2775bb0243d937f5fe92bf2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53536599,"asset_id":33497309,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53536599/download_file?st=MTczMjQzNzQ3Myw4LjIyMi4yMDguMTQ2&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="33497309"><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="33497309"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33497309; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33497309]").text(description); $(".js-view-count[data-work-id=33497309]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33497309; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33497309']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33497309, 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: "9c5ee283e2775bb0243d937f5fe92bf2" } } $('.js-work-strip[data-work-id=33497309]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33497309,"title":"Diotima o de la dificultad de enseñar filosofía","translated_title":"","metadata":{"abstract":"Los escritos de Aristóteles que nos han llegado reciben el nombre de acroamáticos, por ser apuntes de clases. 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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="38253830"><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/38253830/Las_habilitaciones_filos%C3%B3ficas_de_Krause"><img alt="Research paper thumbnail of Las habilitaciones filosóficas de Krause" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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/38253830/Las_habilitaciones_filos%C3%B3ficas_de_Krause">Las habilitaciones filosóficas de Krause</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Esta obra incluye la traducción de los textos con los que Krause se habilitó en las tres universi...</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">Esta obra incluye la traducción de los textos con los que Krause se habilitó en las tres universidades en las que fue docente privado, Jena (1801), Berlín (1814) y Gotinga (1824), que permiten conocer, además, su posición filosófica en cada uno de esos momento. 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