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Torralba</h3></div><div class="js-work-strip profile--work_container" data-work-id="125862185"><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/125862185/Torralba_J_M_Una_educaci%C3%B3n_liberal_Elogio_de_los_grandes_libros_Encuentro_Madrid_2022"><img alt="Research paper thumbnail of Torralba, J. M., Una educación liberal. Elogio de los grandes libros, Encuentro, Madrid, 2022." 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/125862185/Torralba_J_M_Una_educaci%C3%B3n_liberal_Elogio_de_los_grandes_libros_Encuentro_Madrid_2022">Torralba, J. M., Una educación liberal. Elogio de los grandes libros, Encuentro, Madrid, 2022.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">«Este es un libro importante. Es la muestra más completa que conozco en el ámbito europeo del mov...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">«Este es un libro importante. Es la muestra más completa que conozco en el ámbito europeo del movimiento intelectual que, a ambos lados del Atlántico, se ha propuesto reparar los daños académicos, culturales e institucionales que ha sufrido la tradición de la educación humanista. En estas páginas, José María Torralba se ocupa de la historia de la educación liberal y sus principios teóricos, así como de los problemas prácticos que suelen impedir o dificultar la formación de los alumnos en las humanidades, con independencia de la carrera que hayan elegido. El resultado es un libro que no solo nos educa e inspira, sino que también nos desafía y ofrece las herramientas necesarias para afrontar el reto. El reto se refiere al futuro de la educación universitaria en un mundo cada vez más tecnocrático, de cambios profundos y acelerados, y en el que está en juego el propio sentido de lo que significa ser humano». 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M., Libertad, objeto práctico y acción. La facultad del juicio en la filosofía moral de Kant, G. Olms, Hildesheim, 2009, 496 pp." 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/38328435/Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_La_facultad_del_juicio_en_la_filosof%C3%ADa_moral_de_Kant_G_Olms_Hildesheim_2009_496_pp">Torralba, J. M., Libertad, objeto práctico y acción. La facultad del juicio en la filosofía moral de Kant, G. Olms, Hildesheim, 2009, 496 pp.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que ...</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 presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que la facultad del juicio desempeña en el sistema ético de Kant. Esta perspectiva permite resolver algunas aporías inherentes a la aplicación de la ley moral, así como advertir la relevancia que la especificidad de lo práctico posee en la filosofía crítica. Para ello, se comienza con el examen de la libertad en su sentido práctico-trascendental y se aclaran algunos conceptos básicos de la teoría kantiana de la acción, como los de causalidad, principio práctico y máxima. En este marco aparecen con su sentido propio las tres funciones básicas de la facultad práctica del juicio: la Típica en la constitución del objeto de la razón práctica y la doctrina sobre las categorías de la libertad; el enjuiciamiento de la máxima en el sistema de los deberes de virtud y la conciencia moral como la facultad práctica del juicio que se juzga a sí misma. <br /><br />*** <br /><br />Diese Arbeit bietet zum ersten Mal eine einheitliche und vollständige Darstellung der Rollen, die die Urteilskraft in Kants ethischem System spielt. Diese Perspektive ermöglicht es, einige Aporien der Anwendung des moralischen Gesetzes zu lösen und die Relevanz der Eigentümlichkeit des Praktischen für die Transzendentalphilosophie zu begreifen. Deshalb beginnt diese Arbeit mit der Analyse der Freiheit in ihrer transzendental-praktischen Bedeutung und mit der Erklärung einiger Grundbegriffe der kantischen Handlungstheorie, wie Kausalität, praktisches Prinzip und Maxime. In diesem Rahmen zeigen sich die drei grundlegenden Rollen der praktischen Urteilskraft in ihrem eigentlichen Sinne: die Typik in der Konstitution des Objekts der praktischen Vernunft und die Lehre über die Kategorien der Freiheit; die Beurteilung der Maxime im System der Tugendpflichten und das moralische Gewissen als die sich selbst richtende praktische Urteilskraft.</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="38328435"><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="38328435"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38328435; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38328435]").text(description); $(".js-view-count[data-work-id=38328435]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38328435; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38328435']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38328435, 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" } } $('.js-work-strip[data-work-id=38328435]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38328435,"title":"Torralba, J. 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En este marco aparecen con su sentido propio las tres funciones básicas de la facultad práctica del juicio: la Típica en la constitución del objeto de la razón práctica y la doctrina sobre las categorías de la libertad; el enjuiciamiento de la máxima en el sistema de los deberes de virtud y la conciencia moral como la facultad práctica del juicio que se juzga a sí misma. \n\n*** \n\nDiese Arbeit bietet zum ersten Mal eine einheitliche und vollständige Darstellung der Rollen, die die Urteilskraft in Kants ethischem System spielt. Diese Perspektive ermöglicht es, einige Aporien der Anwendung des moralischen Gesetzes zu lösen und die Relevanz der Eigentümlichkeit des Praktischen für die Transzendentalphilosophie zu begreifen. Deshalb beginnt diese Arbeit mit der Analyse der Freiheit in ihrer transzendental-praktischen Bedeutung und mit der Erklärung einiger Grundbegriffe der kantischen Handlungstheorie, wie Kausalität, praktisches Prinzip und Maxime. 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M., Acción intencional y razonamiento práctico según G.E.M. Anscombe, Eunsa, Pamplona, 2005. [Introducción, Capítulo I, Conclusiones]" class="work-thumbnail" src="https://attachments.academia-assets.com/61977390/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/39610764/Torralba_J_M_Acci%C3%B3n_intencional_y_razonamiento_pr%C3%A1ctico_seg%C3%BAn_G_E_M_Anscombe_Eunsa_Pamplona_2005_Introducci%C3%B3n_Cap%C3%ADtulo_I_Conclusiones_">Torralba, J. M., Acción intencional y razonamiento práctico según G.E.M. Anscombe, Eunsa, Pamplona, 2005. [Introducción, Capítulo I, Conclusiones]</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Elizabeth Anscombe (1919-2001) fue profesora en las Universidades de Oxford y Cambridge y discípu...</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">Elizabeth Anscombe (1919-2001) fue profesora en las Universidades de Oxford y Cambridge y discípula predilecta de Ludwig Wittgenstein. Recuperando los mejores hallazgos de la filosofía clásica y sirviéndose del análisis conceptual propio de la filosofía analítica, impulsó los estudios sobre la acción humana y rehabilitó la virtud como uno de los elementos fundamentales de la reflexión moral.<br />Este libro recoge, por primera vez, los acontecimientos históricos y biográficos necesarios para comprender la crítica de Anscombe al "consecuencialismo ético" en Modern Moral Philosophy (1958), que modificó el rumbo de la filosofía moral anglosajona. Además, se<br />hace un detallado estudio de su obra Intention (1957) -tan citada como malinterpretada-, donde propone un modelo de racionalidad teleológica de virtudes, en el que la pregunta por la verdad de la acción se convierte en la cuestión fundamental.<br />El presente libro es, por tanto, una lectura imprescindible para quienes se interesen por los problemas de la racionalidad práctica y, en general, quienes se dedican a la filosofía moral encontrarán aquí una excelente introducción al estudio de la acción humana, punto de referencia de toda reflexión ética.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9980ea1bc2130002b4e6a15c92a9fdf7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61977390,"asset_id":39610764,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61977390/download_file?st=MTczMzA1Mzk0Miw4LjIyMi4yMDguMTQ2&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="39610764"><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="39610764"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39610764; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39610764]").text(description); $(".js-view-count[data-work-id=39610764]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39610764; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39610764']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39610764, 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: "9980ea1bc2130002b4e6a15c92a9fdf7" } } $('.js-work-strip[data-work-id=39610764]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39610764,"title":"Torralba, J. 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Recuperando los mejores hallazgos de la filosofía clásica y sirviéndose del análisis conceptual propio de la filosofía analítica, impulsó los estudios sobre la acción humana y rehabilitó la virtud como uno de los elementos fundamentales de la reflexión moral.\nEste libro recoge, por primera vez, los acontecimientos históricos y biográficos necesarios para comprender la crítica de Anscombe al \"consecuencialismo ético\" en Modern Moral Philosophy (1958), que modificó el rumbo de la filosofía moral anglosajona. 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Torralba</h3></div><div class="js-work-strip profile--work_container" data-work-id="125862150"><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/125862150/S%C3%A1nchez_Tabernero_A_Torralba_J_M_LA_INSPIRACI%C3%93N_CRISTIANA_EN_LA_EDUCACI%C3%93N_EN_LA_UNIVERSIDAD_DE_NAVARRA_"><img alt="Research paper thumbnail of Sánchez-Tabernero, A. - Torralba, J. M., "LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA"." 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/125862150/S%C3%A1nchez_Tabernero_A_Torralba_J_M_LA_INSPIRACI%C3%93N_CRISTIANA_EN_LA_EDUCACI%C3%93N_EN_LA_UNIVERSIDAD_DE_NAVARRA_">Sánchez-Tabernero, A. - Torralba, J. M., "LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA".</a></div><div class="wp-workCard_item"><span>Documentos Core Curriculum</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El presente artículo describe la manera en que la inspiración cristiana configura la educación en...</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 presente artículo describe la manera en que la inspiración cristiana<br />configura la educación en la Universidad de Navarra. Los dos aspectos de la identidad<br />de la institución, como universidad y como cristiana, no son algo yuxtapuesto o<br />subordinado el uno al otro, sino que se integran y potencian mutuamente. Se presentan<br />los principios básicos del Ideario: servicio, verdad, libertad y fidelidad a la Iglesia; así<br />como algunas iniciativas que se desarrollan para ponerlo en práctica. Lo específico de<br />estas iniciativas es que van encaminadas al desarrollo de una cultura institucional<br />reflexiva, pues este parece el mejor modo de lograr que la identidad teórica se<br />corresponda con la identidad real.</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="125862150"><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="125862150"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125862150; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125862150]").text(description); $(".js-view-count[data-work-id=125862150]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125862150; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125862150']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125862150, 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" } } $('.js-work-strip[data-work-id=125862150]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125862150,"title":"Sánchez-Tabernero, A. - Torralba, J. M., \"LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA\".","translated_title":"","metadata":{"abstract":"El presente artículo describe la manera en que la inspiración cristiana\nconfigura la educación en la Universidad de Navarra. Los dos aspectos de la identidad\nde la institución, como universidad y como cristiana, no son algo yuxtapuesto o\nsubordinado el uno al otro, sino que se integran y potencian mutuamente. Se presentan\nlos principios básicos del Ideario: servicio, verdad, libertad y fidelidad a la Iglesia; así\ncomo algunas iniciativas que se desarrollan para ponerlo en práctica. 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Lo específico de\nestas iniciativas es que van encaminadas al desarrollo de una cultura institucional\nreflexiva, pues este parece el mejor modo de lograr que la identidad teórica se\ncorresponda con la identidad real.","internal_url":"https://www.academia.edu/125862150/S%C3%A1nchez_Tabernero_A_Torralba_J_M_LA_INSPIRACI%C3%93N_CRISTIANA_EN_LA_EDUCACI%C3%93N_EN_LA_UNIVERSIDAD_DE_NAVARRA_","translated_internal_url":"","created_at":"2024-11-26T08:26:35.166-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Sánchez_Tabernero_A_Torralba_J_M_LA_INSPIRACIÓN_CRISTIANA_EN_LA_EDUCACIÓN_EN_LA_UNIVERSIDAD_DE_NAVARRA_","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191." 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/125862019/Torralba_J_M_El_sentimiento_de_respeto_y_la_estructura_del_v%C3%ADnculo_moral_in_Revista_de_Estudios_Kantianos_5_2020_pp_174_191">Torralba, J. M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191.</a></div><div class="wp-workCard_item"><span>Revista de Estudios Kantianos</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deb...</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 vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deber. A partir del análisis del sentimiento de respeto se muestra que la estructura del vínculo moral en Kant consiste en la relación de dos instancias: homo noumenony homo phaenomenon. Siguiendo algunas ideas de Schiller, se argumenta  que  en  un  planteamiento  de  ese  tipo  la  autonomía  del  sujeto  nunca puede ser completa, pues siempre hay un elemento externo en la determinación de la voluntad. Se concluye afirmandoque esta imposibilidad no es necesariamente un defecto en la teoría de Kant.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="906c5f9decc5a0bbea58c8ec071d9c97" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119829727,"asset_id":125862019,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119829727/download_file?st=MTczMzA1Mzk0Miw4LjIyMi4yMDguMTQ2&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="125862019"><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="125862019"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125862019; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125862019]").text(description); $(".js-view-count[data-work-id=125862019]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125862019; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125862019']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125862019, 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: "906c5f9decc5a0bbea58c8ec071d9c97" } } $('.js-work-strip[data-work-id=125862019]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125862019,"title":"Torralba, J. M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191.","translated_title":"","metadata":{"doi":"10.7203/REK.5.1.14013","abstract":"El vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deber. A partir del análisis del sentimiento de respeto se muestra que la estructura del vínculo moral en Kant consiste en la relación de dos instancias: homo noumenony homo phaenomenon. Siguiendo algunas ideas de Schiller, se argumenta que en un planteamiento de ese tipo la autonomía del sujeto nunca puede ser completa, pues siempre hay un elemento externo en la determinación de la voluntad. 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M., "Educación intelectual y educación del carácter en la universidad. La perspectiva de la educación liberal”, Documentos Core Curriculum, n. 23." 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/125861942/Torralba_J_M_Educaci%C3%B3n_intelectual_y_educaci%C3%B3n_del_car%C3%A1cter_en_la_universidad_La_perspectiva_de_la_educaci%C3%B3n_liberal_Documentos_Core_Curriculum_n_23">Torralba, J. M., "Educación intelectual y educación del carácter en la universidad. La perspectiva de la educación liberal”, Documentos Core Curriculum, n. 23.</a></div><div class="wp-workCard_item"><span>Documentos Core Curriculum</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el texto se argumenta que la universidad no puede limitarse al cultivo del intelecto, sino que...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el texto se argumenta que la universidad no puede limitarse al cultivo del intelecto, sino que también debe incluir entre sus fines la educación moral. Además, se explica por qué la educación ética no puede tratarse como un conocimiento puramente teórico, sino que también debe cultivarse su vertiente práctica, es decir, en cuanto que configura el carácter de las personas. El texto comienza con una aclaración terminológica sobre los conceptos de educación intelectual y del carácter, así como de educación liberal. A continuación, se explica que la tradición de la educación liberal parece haber entendido el cultivo del intelecto como independiente de la formación del carácter. Tras un recorrido por las posturas de los principales autores, se propone un modo de salvar esa aparente separación. Por último, se defiende que una adecuada preparación profesional necesita incluir la dimensión moral de la actividad humana.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e8b79e77264ac51b5965d0546235813a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119829655,"asset_id":125861942,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119829655/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125861942"><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="125861942"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125861942; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125861942]").text(description); $(".js-view-count[data-work-id=125861942]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125861942; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125861942']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125861942, 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: "e8b79e77264ac51b5965d0546235813a" } } $('.js-work-strip[data-work-id=125861942]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125861942,"title":"Torralba, J. 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M., "Crecer en la Universidad. De la cualificación profesional al cultivo del carácter", en Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Pamplona, Eunsa, 2024, pp.114-124." class="work-thumbnail" src="https://attachments.academia-assets.com/119730272/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/125742508/Torralba_J_M_Crecer_en_la_Universidad_De_la_cualificaci%C3%B3n_profesional_al_cultivo_del_car%C3%A1cter_en_Duro_R_ed_Core_Curriculum_La_aventura_de_ense%C3%B1ar_a_pensar_Pamplona_Eunsa_2024_pp_114_124">Torralba, J. M., "Crecer en la Universidad. De la cualificación profesional al cultivo del carácter", en Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Pamplona, Eunsa, 2024, pp.114-124.</a></div><div class="wp-workCard_item"><span>Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Eunsa, Pamplona, 2024. / Documentos Core Curriculum</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el contexto español y de países que comparten su tradición cultural, es común considerar que 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">En el contexto español y de países que comparten su tradición cultural, es común considerar que la misión propia de la Universidad consiste en cualificar para el ejercicio de una profesión. Las titulaciones están diseñadas con esa finalidad. En la primera parte de este texto se plantea una reflexión crítica: se argumenta que el concepto de profesión suele reducirse a la capacidad técnica, olvidando que para ser un buen profesional también es necesario disponer de ciertas cualidades intelectuales y morales. Se propone, por ello, que la educación universitaria incluya tres dimensiones: técnica, intelectual y moral, de acuerdo con lo que recomiendan las investigaciones sobre el profesionalismo. En la segunda parte se presenta la dimensión vocacional que una profesión puede tener. Se argumenta que los estudiantes universitarios podrán descubrirla en la medida en que los propios profesores conciban su profesión como una vocación. Por último, se indica el modo en que una educación humanista contribuye a transformar la educación universitaria profesionalizante.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1dd0139ca51ed0219d3bc855fdd4326f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119730272,"asset_id":125742508,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119730272/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742508"><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="125742508"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742508; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742508]").text(description); $(".js-view-count[data-work-id=125742508]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742508; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742508']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742508, 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: "1dd0139ca51ed0219d3bc855fdd4326f" } } $('.js-work-strip[data-work-id=125742508]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742508,"title":"Torralba, J. 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En la primera parte de este texto se plantea una reflexión crítica: se argumenta que el concepto de profesión suele reducirse a la capacidad técnica, olvidando que para ser un buen profesional también es necesario disponer de ciertas cualidades intelectuales y morales. Se propone, por ello, que la educación universitaria incluya tres dimensiones: técnica, intelectual y moral, de acuerdo con lo que recomiendan las investigaciones sobre el profesionalismo. En la segunda parte se presenta la dimensión vocacional que una profesión puede tener. Se argumenta que los estudiantes universitarios podrán descubrirla en la medida en que los propios profesores conciban su profesión como una vocación. 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M., "Leadership as service: developing a character education program for university students in Spain", in International Journal of Ethics Education, 9 (2004)." class="work-thumbnail" src="https://attachments.academia-assets.com/119730180/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/125742337/Cohen_de_Lara_E_Domingo_V_Torralba_J_M_Leadership_as_service_developing_a_character_education_program_for_university_students_in_Spain_in_International_Journal_of_Ethics_Education_9_2004_">Cohen de Lara, E - Domingo, V. - Torralba, J. M., "Leadership as service: developing a character education program for university students in Spain", in International Journal of Ethics Education, 9 (2004).</a></div><div class="wp-workCard_item"><span>International Journal of Ethics Education</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper describes the development and implementation of a character education program at the U...</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">This paper describes the development and implementation of a character education program at the University of Navarra. The Leadership as Service Program has been developed in collaboration with the Oxford Character Project, and has adapted its Global Leadership Initiative to the Spanish context. The purpose of the Leadership as Service Program is to help students develop a sense of personal purpose, and virtues that are specific to leadership, such as prudence, humility, gratitude, resilience, and service. The methodology of the program follows the seven strategies of character education and includes a mentoring program. In order to adapt the Global<br />Leadership Initiative to the Spanish context, the Leadership as Service Program was integrated as much as possible into the fabric of the University of Navarra by means of (1) facilitating a new initiative to develop workshops on purpose; (2) incorporating an existing mentoring program; (3) positioning local actors as experts, and (4) dialogue with stakeholders within the university. First results indicate that the Leadership as Service Program makes a valuable contribution to the ethical and professional development of students, which corroborates with the findings of the Oxford Global Leadership Initiative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9a50d096bf677b64b4b1c062a6b60951" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119730180,"asset_id":125742337,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119730180/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742337"><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="125742337"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742337; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742337]").text(description); $(".js-view-count[data-work-id=125742337]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742337; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742337']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742337, 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: "9a50d096bf677b64b4b1c062a6b60951" } } $('.js-work-strip[data-work-id=125742337]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742337,"title":"Cohen de Lara, E - Domingo, V. - Torralba, J. 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M., "Intellectual and ethical education of university students through core texts seminars. The case of the Great Books Program at the University of Navarra", in Church, Communication and Culture, 9 (2024), pp. 345-360." 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/125742045/S%C3%A1nchez_Ostiz_A_Torralba_J_M_Intellectual_and_ethical_education_of_university_students_through_core_texts_seminars_The_case_of_the_Great_Books_Program_at_the_University_of_Navarra_in_Church_Communication_and_Culture_9_2024_pp_345_360">Sánchez-Ostiz, A. - Torralba, J. M., "Intellectual and ethical education of university students through core texts seminars. The case of the Great Books Program at the University of Navarra", in Church, Communication and Culture, 9 (2024), pp. 345-360.</a></div><div class="wp-workCard_item"><span>CHURCH, COMMUNICATION AND CULTURE</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article examines how the Great Books Program at theUniversity of Navarra in Spain was implem...</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">This article examines how the Great Books Program at theUniversity of Navarra in Spain was implemented during theperiod 2014 to 2023. Its teaching principles and educational aimsare presented. The four main educational aims are (a) to developreading comprehension, informed dialogue, and writtenargumentation skills; (b) to develop an interdisciplinary frameworkfor understanding reality in which students can locate what theylearn in their degree program; (c) to develop critical thinking andcultivate an interest in the truth; (d) to promote ethical thinkingand the connection between thought and life. Three mainconclusions can be drawn from the experience of the Program.First, it is possible to introduce cross-disciplinary courses indegree programs oriented towards professional qualification.Second, students adapt well to the new methodology and showinterest in this educational program. Third, this is an educationalapproach that seems to develop certain intellectual and ethicalqualities in students that are not usually cultivated in other kindsof courses, or at least not as effectively.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3aa9bd4507b0b680746f0b13a8c16114" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119729953,"asset_id":125742045,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119729953/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742045"><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="125742045"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742045; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742045]").text(description); $(".js-view-count[data-work-id=125742045]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742045; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742045']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742045, 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: "3aa9bd4507b0b680746f0b13a8c16114" } } $('.js-work-strip[data-work-id=125742045]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742045,"title":"Sánchez-Ostiz, A. - Torralba, J. 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M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs)." 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/7618675/Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_">Doyle, D. - Torralba, J. M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs).</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this chapter our main objective is to offer a number of Stoic interpretative keys so that we c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this chapter our main objective is to offer a number of Stoic interpretative keys so that we can better understand Kant’s moral philosophy. That Kant was strongly influenced (positively or negatively) by the Stoics is beyond doubt. Unfortunately, only on a few occasions is it possible to trace direct textual links. However, one can identify a number of structural parallelisms between Stoic and Kantian positions. <br />We have chosen the tension between duty and happiness as a guiding thread.  In Section 2 we examine the Stoic features of Kant’s notion of goodness and explain why the will and not its results is the locus of value. Section 3 considers the source of normativity and how Kant retains the Stoic notion of virtue, while rejecting its natural basis. Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties.</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="7618675"><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="7618675"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618675; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618675]").text(description); $(".js-view-count[data-work-id=7618675]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618675; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618675']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618675, 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" } } $('.js-work-strip[data-work-id=7618675]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618675,"title":"Doyle, D. - Torralba, J. M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs).","translated_title":"","metadata":{"abstract":"In this chapter our main objective is to offer a number of Stoic interpretative keys so that we can better understand Kant’s moral philosophy. That Kant was strongly influenced (positively or negatively) by the Stoics is beyond doubt. Unfortunately, only on a few occasions is it possible to trace direct textual links. However, one can identify a number of structural parallelisms between Stoic and Kantian positions. \nWe have chosen the tension between duty and happiness as a guiding thread. In Section 2 we examine the Stoic features of Kant’s notion of goodness and explain why the will and not its results is the locus of value. Section 3 considers the source of normativity and how Kant retains the Stoic notion of virtue, while rejecting its natural basis. Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties."},"translated_abstract":"In this chapter our main objective is to offer a number of Stoic interpretative keys so that we can better understand Kant’s moral philosophy. That Kant was strongly influenced (positively or negatively) by the Stoics is beyond doubt. Unfortunately, only on a few occasions is it possible to trace direct textual links. However, one can identify a number of structural parallelisms between Stoic and Kantian positions. \nWe have chosen the tension between duty and happiness as a guiding thread. In Section 2 we examine the Stoic features of Kant’s notion of goodness and explain why the will and not its results is the locus of value. Section 3 considers the source of normativity and how Kant retains the Stoic notion of virtue, while rejecting its natural basis. Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties.","internal_url":"https://www.academia.edu/7618675/Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_","translated_internal_url":"","created_at":"2014-07-10T00:59:03.042-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":3842784,"work_id":7618675,"tagging_user_id":13758113,"tagged_user_id":11022161,"co_author_invite_id":null,"email":"d***e@alumni.unav.es","affiliation":"Universidad de Navarra","display_order":1,"name":"Daniel Doyle Sánchez","title":"Doyle, D. - Torralba, J. M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs)."}],"downloadable_attachments":[],"slug":"Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":8291,"name":"Kant's Practical Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Practical_Philosophy"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":97502,"name":"The Highest Good","url":"https://www.academia.edu/Documents/in/The_Highest_Good"},{"id":191679,"name":"Stoic ethics","url":"https://www.academia.edu/Documents/in/Stoic_ethics"},{"id":252851,"name":"Researching Stoic Ethic","url":"https://www.academia.edu/Documents/in/Researching_Stoic_Ethic"}],"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="24902638"><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/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_"><img alt="Research paper thumbnail of Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)" 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/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_">Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">My aim in this paper is to show why, properly speaking, there are no morally neutral actions and,...</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">My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire.</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="24902638"><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="24902638"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24902638; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24902638]").text(description); $(".js-view-count[data-work-id=24902638]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24902638; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24902638']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 24902638, 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" } } $('.js-work-strip[data-work-id=24902638]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24902638,"title":"Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)","translated_title":"","metadata":{"abstract":"My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire."},"translated_abstract":"My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire.","internal_url":"https://www.academia.edu/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_","translated_internal_url":"","created_at":"2016-04-30T10:25:08.888-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":27583,"name":"Anscombe, Elizabeth","url":"https://www.academia.edu/Documents/in/Anscombe_Elizabeth"},{"id":95410,"name":"Anscombe","url":"https://www.academia.edu/Documents/in/Anscombe"},{"id":481717,"name":"Practical truth","url":"https://www.academia.edu/Documents/in/Practical_truth"}],"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="14399906"><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/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443"><img alt="Research paper thumbnail of Torralba, J. M., "The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443." class="work-thumbnail" src="https://attachments.academia-assets.com/63622808/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/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443">Torralba, J. M., "The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The application of moral laws or principles is the main idea discussed in this paper. There is li...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.<br />In this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is  practical: as a principle for moral judgement and a principle for<br />determination of the will, and thus, the double sense the application has for him (1.2).<br />Next (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f31cba83f17501ae63b68b9c8bc377f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63622808,"asset_id":14399906,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63622808/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="14399906"><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="14399906"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14399906; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14399906]").text(description); $(".js-view-count[data-work-id=14399906]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14399906; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14399906']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14399906, 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: "4f31cba83f17501ae63b68b9c8bc377f" } } $('.js-work-strip[data-work-id=14399906]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14399906,"title":"Torralba, J. M., \"The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443.","translated_title":"","metadata":{"abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\ndetermination of the will, and thus, the double sense the application has for him (1.2).\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related."},"translated_abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\ndetermination of the will, and thus, the double sense the application has for him (1.2).\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.","internal_url":"https://www.academia.edu/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443","translated_internal_url":"","created_at":"2015-07-26T04:09:18.866-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":63622808,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/63622808/thumbnails/1.jpg","file_name":"Faculty_Judgement_Typik_Moral_Conscience_Kant_Torralba.pdf","download_url":"https://www.academia.edu/attachments/63622808/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_The_Three_fold_Function_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63622808/Faculty_Judgement_Typik_Moral_Conscience_Kant_Torralba-libre.pdf?1592136353=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_The_Three_fold_Function_of.pdf\u0026Expires=1733057543\u0026Signature=Btj-pnhjIAVn--ZnICEE6WcV5vZRPfbXqjOWAr-S-28DfB3pEYW9UbtXOHYHqvy2PW9~q7oOCEapye~~Fm~r2aAjbT1xiZvi-S1TbTtc6s9GA-xyPUH7ZtBM8AdQOBAacUAEYg0S8tNZCVO23sQ2AQpzE3CHx7iPgIl03w--jGazGMoVd2FFUHZzIcKxC~f6mGIIqJ22HUSexCwwi0wv2pWps8pmfLzlvxp~llhRAsq7aE9ZcM23t7wcqcvjdck-eaM-Nz~aLAKOUDz5-g53DQZaclfTxDCnRQEfumC2st92QgH8sIVOEPSYUD4qTFYSCfBHgBKzWQuWIxsFlfdTOw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_práctico_y_acción_G_Olms_Hildesheim_2009_pp_423_443","translated_slug":"","page_count":27,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498" class="work-thumbnail" src="https://attachments.academia-assets.com/38295474/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/14399657/Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_f%C3%BCr_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498">Torralba, J. M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract Kant’s theory of human action is boldly individualistic, because its crucial element is ...</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">Abstract<br />Kant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.<br /><br />Keywords: Kant, theory of action, sociality of action, maxim, kingdom of ends</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="944b0c14fbe8688f83263c66140dface" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38295474,"asset_id":14399657,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38295474/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="14399657"><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="14399657"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14399657; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14399657]").text(description); $(".js-view-count[data-work-id=14399657]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14399657; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14399657']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14399657, 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: "944b0c14fbe8688f83263c66140dface" } } $('.js-work-strip[data-work-id=14399657]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14399657,"title":"Torralba, J. M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498","translated_title":"","metadata":{"abstract":"Abstract\nKant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.\n\nKeywords: Kant, theory of action, sociality of action, maxim, kingdom of ends\n"},"translated_abstract":"Abstract\nKant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.\n\nKeywords: Kant, theory of action, sociality of action, maxim, kingdom of ends\n","internal_url":"https://www.academia.edu/14399657/Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_f%C3%BCr_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498","translated_internal_url":"","created_at":"2015-07-26T03:55:27.225-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":38295474,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/38295474/thumbnails/1.jpg","file_name":"Torralba_Individuality_Sociality_Action_Kant.pdf","download_url":"https://www.academia.edu/attachments/38295474/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_The_Individuality_and_Socia.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/38295474/Torralba_Individuality_Sociality_Action_Kant-libre.pdf?1437908383=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_The_Individuality_and_Socia.pdf\u0026Expires=1733057543\u0026Signature=YBERPDY9JwQEUZ6JlGOH2tu3YezXmaYAGdBfxT0Dl6D0ErrmlZqERbIDu088ELggUCUZWzjKezRxYOdalLZaKtiKKm0YhMT6jSJG28p-wKU~pRDOMr5CR0n93oxsouDlXP9SmVy0BDMDTpN4q7ivxJqBhDrObHFTqOt9bzYPktwpTwgqGzsaKVKIgEiLoyo7quPPZy7zh9e3OIs5QoebVMZFMxv~M4vA8YRsbhMeWx3BNVSQrz7PZ9ddmI8wm8J0rynLT3cwdGjB0mJ3pRTHg64-Os4sYorXt~eYbIK4TEmdRQZ4t-tzojBOl-1GKaNPyBq8f8V2aT-U99b0CEs0~A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_für_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221." 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/7618419/Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221">Torralba, J. M., “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kant is not remembered in the history of philosophy as a theorist of natural law. However, as som...</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">Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems. <br />The first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest.</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="7618419"><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="7618419"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618419; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618419]").text(description); $(".js-view-count[data-work-id=7618419]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618419; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618419']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618419, 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" } } $('.js-work-strip[data-work-id=7618419]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618419,"title":"Torralba, J. M., \t “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221.","translated_title":"","metadata":{"abstract":"Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems.\r\nThe first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest."},"translated_abstract":"Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems.\r\nThe first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest.","internal_url":"https://www.academia.edu/7618419/Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221","translated_internal_url":"","created_at":"2014-07-10T00:31:49.455-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844918,"work_id":7618419,"tagging_user_id":13758113,"tagged_user_id":294968,"co_author_invite_id":null,"email":"m***r@gmail.com","affiliation":"Universidad de Deusto","display_order":0,"name":"Mario Šilar","title":"Torralba, J. M., \t “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221."}],"downloadable_attachments":[],"slug":"Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61." class="work-thumbnail" src="https://attachments.academia-assets.com/34164623/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/7618491/Torralba_J_M_La_teor%C3%ADa_de_la_acci%C3%B3n_de_Kant_Del_concepto_de_m%C3%A1xima_como_regla_autoimpuesta_a_la_descripci%C3%B3n_de_la_acci%C3%B3n_en_T%C3%B3picos_41_2011_pp_17_61">Torralba, J. M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer. <br /> <br />Palabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9d7bf56bd26609ada2d1c524116872e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34164623,"asset_id":7618491,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34164623/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="7618491"><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="7618491"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618491; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618491]").text(description); $(".js-view-count[data-work-id=7618491]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618491; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618491']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618491, 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: "c9d7bf56bd26609ada2d1c524116872e" } } $('.js-work-strip[data-work-id=7618491]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618491,"title":"Torralba, J. M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61.","translated_title":"","metadata":{"abstract":"En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer.\r\n\r\nPalabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción\r\n"},"translated_abstract":"En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer.\r\n\r\nPalabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción\r\n","internal_url":"https://www.academia.edu/7618491/Torralba_J_M_La_teor%C3%ADa_de_la_acci%C3%B3n_de_Kant_Del_concepto_de_m%C3%A1xima_como_regla_autoimpuesta_a_la_descripci%C3%B3n_de_la_acci%C3%B3n_en_T%C3%B3picos_41_2011_pp_17_61","translated_internal_url":"","created_at":"2014-07-10T00:41:39.079-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844921,"work_id":7618491,"tagging_user_id":13758113,"tagged_user_id":52471005,"co_author_invite_id":345153,"email":"k***e@up.edu.mx","display_order":0,"name":"Karen Gonzalez Fernandez","title":"Torralba, J. 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M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705." 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/7618669/Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltb%C3%BCrgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705">Torralba, J. M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The concept of the object of practical reason is key to the framework of Kant’s second Critique. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment.</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="7618669"><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="7618669"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618669; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618669]").text(description); $(".js-view-count[data-work-id=7618669]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618669; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618669']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618669, 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" } } $('.js-work-strip[data-work-id=7618669]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618669,"title":"Torralba, J. M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705.","translated_title":"","metadata":{"abstract":"The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment. "},"translated_abstract":"The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment. ","internal_url":"https://www.academia.edu/7618669/Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltb%C3%BCrgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705","translated_internal_url":"","created_at":"2014-07-10T00:58:13.070-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltbürgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action"},{"id":14197,"name":"Autonomy","url":"https://www.academia.edu/Documents/in/Autonomy"},{"id":14805,"name":"Action Theory","url":"https://www.academia.edu/Documents/in/Action_Theory"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":23038,"name":"Practical Rationality","url":"https://www.academia.edu/Documents/in/Practical_Rationality"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"}],"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="7618289"><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/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346"><img alt="Research paper thumbnail of “Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. The relevance of the oikeiôsis doctrine for the notions of moral good and inner attitude (Gesinnung) in Kantian ethics”, en Vigo, A. (ed.), Oikeiôsis and the Natural Basis of Morality, Olms, Hildesheim , 2012, pp. 295-346" 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/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346">“Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. The relevance of the oikeiôsis doctrine for the notions of moral good and inner attitude (Gesinnung) in Kantian ethics”, en Vigo, A. (ed.), Oikeiôsis and the Natural Basis of Morality, Olms, Hildesheim , 2012, pp. 295-346</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The structure of the paper is as follows. First, passages in Cicero’s work that address the kathe...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The structure of the paper is as follows. First, passages in Cicero’s work that address the kathekon/katorthoma distinction are examined so as to derive the interpretative keys to a clear understanding of the way in which Kant adopted and adapted this position. Then, the terminological influence of the German translation of De officiis and the manuals concern-ing natural right at that time on GMS is explored. Thereafter, the hypothesis of twofold influence is mapped onto the system of duties in MS, corresponding to the distinction between the form of bindingness (Verbindlichkeit) and the types of duty (Pflicht). Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person.</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="7618289"><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="7618289"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618289; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618289]").text(description); $(".js-view-count[data-work-id=7618289]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618289; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618289']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618289, 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" } } $('.js-work-strip[data-work-id=7618289]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618289,"title":"“Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. The relevance of the oikeiôsis doctrine for the notions of moral good and inner attitude (Gesinnung) in Kantian ethics”, en Vigo, A. (ed.), Oikeiôsis and the Natural Basis of Morality, Olms, Hildesheim , 2012, pp. 295-346","translated_title":"","metadata":{"abstract":"The structure of the paper is as follows. First, passages in Cicero’s work that address the kathekon/katorthoma distinction are examined so as to derive the interpretative keys to a clear understanding of the way in which Kant adopted and adapted this position. Then, the terminological influence of the German translation of De officiis and the manuals concern-ing natural right at that time on GMS is explored. Thereafter, the hypothesis of twofold influence is mapped onto the system of duties in MS, corresponding to the distinction between the form of bindingness (Verbindlichkeit) and the types of duty (Pflicht). Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person."},"translated_abstract":"The structure of the paper is as follows. First, passages in Cicero’s work that address the kathekon/katorthoma distinction are examined so as to derive the interpretative keys to a clear understanding of the way in which Kant adopted and adapted this position. Then, the terminological influence of the German translation of De officiis and the manuals concern-ing natural right at that time on GMS is explored. Thereafter, the hypothesis of twofold influence is mapped onto the system of duties in MS, corresponding to the distinction between the form of bindingness (Verbindlichkeit) and the types of duty (Pflicht). Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person.","internal_url":"https://www.academia.edu/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346","translated_internal_url":"","created_at":"2014-07-10T00:23:10.523-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Stoic_katórthôma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikeiôsis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikeiôsis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":5970,"name":"Stoicism","url":"https://www.academia.edu/Documents/in/Stoicism"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"},{"id":138620,"name":"Perfect Imperfect duties","url":"https://www.academia.edu/Documents/in/Perfect_Imperfect_duties"},{"id":191679,"name":"Stoic ethics","url":"https://www.academia.edu/Documents/in/Stoic_ethics"},{"id":258147,"name":"Naturalism and Normativity","url":"https://www.academia.edu/Documents/in/Naturalism_and_Normativity"}],"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="7618422"><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/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30"><img alt="Research paper thumbnail of Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30." class="work-thumbnail" src="https://attachments.academia-assets.com/34164552/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/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30">Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The application of moral laws or principles is the main idea discussed in this paper. There is li...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application. <br />In this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is  practical: as a principle for moral judgement and a principle for <br />determination of the will, and thus, the double sense the application has for him (1.2). <br />Next (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4cfab28afe9d745f37a491de2f7750c2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34164552,"asset_id":7618422,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34164552/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="7618422"><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="7618422"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618422; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618422]").text(description); $(".js-view-count[data-work-id=7618422]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618422; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618422']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618422, 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: "4cfab28afe9d745f37a491de2f7750c2" } } $('.js-work-strip[data-work-id=7618422]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618422,"title":"Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30.","translated_title":"","metadata":{"abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\r\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\r\ndetermination of the will, and thus, the double sense the application has for him (1.2).\r\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related."},"translated_abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\r\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\r\ndetermination of the will, and thus, the double sense the application has for him (1.2).\r\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.","internal_url":"https://www.academia.edu/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30","translated_internal_url":"","created_at":"2014-07-10T00:31:50.971-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":34164552,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34164552/thumbnails/1.jpg","file_name":"kant_facultad_juicio.pdf","download_url":"https://www.academia.edu/attachments/34164552/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_Facultad_del_juicio_y_aplic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34164552/kant_facultad_juicio.pdf?1404977406=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_Facultad_del_juicio_y_aplic.pdf\u0026Expires=1733057543\u0026Signature=gFCWZtfEoTURSDLU2Y0ftnZooyIMx17zmTeYT5r8FsKAYBsCFSNMbtPygfg4DD3jGmEKD0V5FeendGW7r6jfdsPuz7V-HoVJAi3~zAboC7Mv0AJNZMxUaPcp-MJ0KGq9oMkThUXvpGoJCzOVNEiWeLotk0huWPpyzMm7I5RKFmH8t7Ptvv0-yl5eZZkRKl4GP62F6YqFD~xLfwPslM1A7mSoc0kZn1OoWtJsAI59oFvh6~0prOnGkQRB8uNawqJPojIJZliYLnPRl8E~92MuyValf-lZzfvlfpbPhcH6SWBueeTT0znXzRGc3p0kUBQkuXsDbbyzy2qTtcPYlcF0Ag__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_Facultad_del_juicio_y_aplicación_de_la_ley_moral_en_la_filosofía_de_Kant_en_Methodus_Revista_Internacional_de_Filosofía_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30","translated_slug":"","page_count":30,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276." 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/7618272/Torralba_J_M_La_educaci%C3%B3n_liberal_como_misi%C3%B3n_de_la_universidad_Introducci%C3%B3n_bibliogr%C3%A1fica_al_debate_sobre_la_identidad_de_la_universidad_en_Acta_Philosophica_22_2_2013_pp_257_276">Torralba, J. M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This papers aims to contribute to the ongoing debate over the identity of the university, particu...</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">This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. The first part reviews relevant bibliography about the tradition of liberal education in the United States in the past 20th century. The second part reviews some bibliography about the Christian identity of universities in the Catholic tradition. I try to show that the model of liberal education and that of the universities of Christian inspiration share most of the ends they seek to promote.</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="7618272"><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="7618272"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618272; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618272]").text(description); $(".js-view-count[data-work-id=7618272]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618272; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618272']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618272, 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" } } $('.js-work-strip[data-work-id=7618272]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618272,"title":"Torralba, J. M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276.","translated_title":"","metadata":{"abstract":"This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. The first part reviews relevant bibliography about the tradition of liberal education in the United States in the past 20th century. The second part reviews some bibliography about the Christian identity of universities in the Catholic tradition. I try to show that the model of liberal education and that of the universities of Christian inspiration share most of the ends they seek to promote. "},"translated_abstract":"This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. 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","internal_url":"https://www.academia.edu/7618272/Torralba_J_M_La_educaci%C3%B3n_liberal_como_misi%C3%B3n_de_la_universidad_Introducci%C3%B3n_bibliogr%C3%A1fica_al_debate_sobre_la_identidad_de_la_universidad_en_Acta_Philosophica_22_2_2013_pp_257_276","translated_internal_url":"","created_at":"2014-07-10T00:21:28.234-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844930,"work_id":7618272,"tagging_user_id":13758113,"tagged_user_id":41010826,"co_author_invite_id":null,"email":"f***e@libraweb.net","display_order":4194304,"name":"fse roma","title":"Torralba, J. M., “La educación liberal como misión de la universidad. 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M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209." 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/43313137/Torralba_J_M_Continentales_y_anal%C3%ADticos_o_de_la_filosof%C3%ADa_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Land%C3%A1zuri_Cruz_Gonz%C3%A1lez_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209">Torralba, J. M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.</a></div><div class="wp-workCard_item"><span>Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición anal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.</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="43313137"><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="43313137"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43313137; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43313137]").text(description); $(".js-view-count[data-work-id=43313137]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43313137; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43313137']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43313137, 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" } } $('.js-work-strip[data-work-id=43313137]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43313137,"title":"Torralba, J. M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.","translated_title":"","metadata":{"abstract":"En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209."},"translated_abstract":"En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.","internal_url":"https://www.academia.edu/43313137/Torralba_J_M_Continentales_y_anal%C3%ADticos_o_de_la_filosof%C3%ADa_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Land%C3%A1zuri_Cruz_Gonz%C3%A1lez_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209","translated_internal_url":"","created_at":"2020-06-11T01:09:54.198-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_Continentales_y_analíticos_o_de_la_filosofía_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Landázuri_Cruz_González_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., Una educación liberal. Elogio de los grandes libros, Encuentro, Madrid, 2022." 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/125862185/Torralba_J_M_Una_educaci%C3%B3n_liberal_Elogio_de_los_grandes_libros_Encuentro_Madrid_2022">Torralba, J. M., Una educación liberal. Elogio de los grandes libros, Encuentro, Madrid, 2022.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">«Este es un libro importante. Es la muestra más completa que conozco en el ámbito europeo del mov...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">«Este es un libro importante. Es la muestra más completa que conozco en el ámbito europeo del movimiento intelectual que, a ambos lados del Atlántico, se ha propuesto reparar los daños académicos, culturales e institucionales que ha sufrido la tradición de la educación humanista. En estas páginas, José María Torralba se ocupa de la historia de la educación liberal y sus principios teóricos, así como de los problemas prácticos que suelen impedir o dificultar la formación de los alumnos en las humanidades, con independencia de la carrera que hayan elegido. El resultado es un libro que no solo nos educa e inspira, sino que también nos desafía y ofrece las herramientas necesarias para afrontar el reto. El reto se refiere al futuro de la educación universitaria en un mundo cada vez más tecnocrático, de cambios profundos y acelerados, y en el que está en juego el propio sentido de lo que significa ser humano». (Del prólogo de Roosevelt Montás, antiguo director del Center for the Core Curriculum de la Universidad de Columbia)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="89cefd6d6b16334709f1a3eeca975951" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119829883,"asset_id":125862185,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119829883/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Miw4LjIyMi4yMDguMTQ2&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="125862185"><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="125862185"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125862185; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125862185]").text(description); $(".js-view-count[data-work-id=125862185]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125862185; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125862185']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125862185, 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: "89cefd6d6b16334709f1a3eeca975951" } } $('.js-work-strip[data-work-id=125862185]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125862185,"title":"Torralba, J. 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El reto se refiere al futuro de la educación universitaria en un mundo cada vez más tecnocrático, de cambios profundos y acelerados, y en el que está en juego el propio sentido de lo que significa ser humano». (Del prólogo de Roosevelt Montás, antiguo director del Center for the Core Curriculum de la Universidad de Columbia)\n"},"translated_abstract":"«Este es un libro importante. Es la muestra más completa que conozco en el ámbito europeo del movimiento intelectual que, a ambos lados del Atlántico, se ha propuesto reparar los daños académicos, culturales e institucionales que ha sufrido la tradición de la educación humanista. En estas páginas, José María Torralba se ocupa de la historia de la educación liberal y sus principios teóricos, así como de los problemas prácticos que suelen impedir o dificultar la formación de los alumnos en las humanidades, con independencia de la carrera que hayan elegido. 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M., Libertad, objeto práctico y acción. La facultad del juicio en la filosofía moral de Kant, G. Olms, Hildesheim, 2009, 496 pp." 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/38328435/Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_La_facultad_del_juicio_en_la_filosof%C3%ADa_moral_de_Kant_G_Olms_Hildesheim_2009_496_pp">Torralba, J. M., Libertad, objeto práctico y acción. La facultad del juicio en la filosofía moral de Kant, G. Olms, Hildesheim, 2009, 496 pp.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que ...</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 presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que la facultad del juicio desempeña en el sistema ético de Kant. Esta perspectiva permite resolver algunas aporías inherentes a la aplicación de la ley moral, así como advertir la relevancia que la especificidad de lo práctico posee en la filosofía crítica. Para ello, se comienza con el examen de la libertad en su sentido práctico-trascendental y se aclaran algunos conceptos básicos de la teoría kantiana de la acción, como los de causalidad, principio práctico y máxima. En este marco aparecen con su sentido propio las tres funciones básicas de la facultad práctica del juicio: la Típica en la constitución del objeto de la razón práctica y la doctrina sobre las categorías de la libertad; el enjuiciamiento de la máxima en el sistema de los deberes de virtud y la conciencia moral como la facultad práctica del juicio que se juzga a sí misma. <br /><br />*** <br /><br />Diese Arbeit bietet zum ersten Mal eine einheitliche und vollständige Darstellung der Rollen, die die Urteilskraft in Kants ethischem System spielt. Diese Perspektive ermöglicht es, einige Aporien der Anwendung des moralischen Gesetzes zu lösen und die Relevanz der Eigentümlichkeit des Praktischen für die Transzendentalphilosophie zu begreifen. Deshalb beginnt diese Arbeit mit der Analyse der Freiheit in ihrer transzendental-praktischen Bedeutung und mit der Erklärung einiger Grundbegriffe der kantischen Handlungstheorie, wie Kausalität, praktisches Prinzip und Maxime. In diesem Rahmen zeigen sich die drei grundlegenden Rollen der praktischen Urteilskraft in ihrem eigentlichen Sinne: die Typik in der Konstitution des Objekts der praktischen Vernunft und die Lehre über die Kategorien der Freiheit; die Beurteilung der Maxime im System der Tugendpflichten und das moralische Gewissen als die sich selbst richtende praktische Urteilskraft.</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="38328435"><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="38328435"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38328435; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38328435]").text(description); $(".js-view-count[data-work-id=38328435]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38328435; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38328435']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38328435, 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" } } $('.js-work-strip[data-work-id=38328435]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38328435,"title":"Torralba, J. M., Libertad, objeto práctico y acción. La facultad del juicio en la filosofía moral de Kant, G. Olms, Hildesheim, 2009, 496 pp.","translated_title":"","metadata":{"abstract":"El presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que la facultad del juicio desempeña en el sistema ético de Kant. Esta perspectiva permite resolver algunas aporías inherentes a la aplicación de la ley moral, así como advertir la relevancia que la especificidad de lo práctico posee en la filosofía crítica. Para ello, se comienza con el examen de la libertad en su sentido práctico-trascendental y se aclaran algunos conceptos básicos de la teoría kantiana de la acción, como los de causalidad, principio práctico y máxima. En este marco aparecen con su sentido propio las tres funciones básicas de la facultad práctica del juicio: la Típica en la constitución del objeto de la razón práctica y la doctrina sobre las categorías de la libertad; el enjuiciamiento de la máxima en el sistema de los deberes de virtud y la conciencia moral como la facultad práctica del juicio que se juzga a sí misma. \n\n*** \n\nDiese Arbeit bietet zum ersten Mal eine einheitliche und vollständige Darstellung der Rollen, die die Urteilskraft in Kants ethischem System spielt. Diese Perspektive ermöglicht es, einige Aporien der Anwendung des moralischen Gesetzes zu lösen und die Relevanz der Eigentümlichkeit des Praktischen für die Transzendentalphilosophie zu begreifen. Deshalb beginnt diese Arbeit mit der Analyse der Freiheit in ihrer transzendental-praktischen Bedeutung und mit der Erklärung einiger Grundbegriffe der kantischen Handlungstheorie, wie Kausalität, praktisches Prinzip und Maxime. In diesem Rahmen zeigen sich die drei grundlegenden Rollen der praktischen Urteilskraft in ihrem eigentlichen Sinne: die Typik in der Konstitution des Objekts der praktischen Vernunft und die Lehre über die Kategorien der Freiheit; die Beurteilung der Maxime im System der Tugendpflichten und das moralische Gewissen als die sich selbst richtende praktische Urteilskraft."},"translated_abstract":"El presente trabajo ofrece, por primera vez, un estudio completo y unitario de las funciones que la facultad del juicio desempeña en el sistema ético de Kant. Esta perspectiva permite resolver algunas aporías inherentes a la aplicación de la ley moral, así como advertir la relevancia que la especificidad de lo práctico posee en la filosofía crítica. Para ello, se comienza con el examen de la libertad en su sentido práctico-trascendental y se aclaran algunos conceptos básicos de la teoría kantiana de la acción, como los de causalidad, principio práctico y máxima. En este marco aparecen con su sentido propio las tres funciones básicas de la facultad práctica del juicio: la Típica en la constitución del objeto de la razón práctica y la doctrina sobre las categorías de la libertad; el enjuiciamiento de la máxima en el sistema de los deberes de virtud y la conciencia moral como la facultad práctica del juicio que se juzga a sí misma. \n\n*** \n\nDiese Arbeit bietet zum ersten Mal eine einheitliche und vollständige Darstellung der Rollen, die die Urteilskraft in Kants ethischem System spielt. Diese Perspektive ermöglicht es, einige Aporien der Anwendung des moralischen Gesetzes zu lösen und die Relevanz der Eigentümlichkeit des Praktischen für die Transzendentalphilosophie zu begreifen. Deshalb beginnt diese Arbeit mit der Analyse der Freiheit in ihrer transzendental-praktischen Bedeutung und mit der Erklärung einiger Grundbegriffe der kantischen Handlungstheorie, wie Kausalität, praktisches Prinzip und Maxime. In diesem Rahmen zeigen sich die drei grundlegenden Rollen der praktischen Urteilskraft in ihrem eigentlichen Sinne: die Typik in der Konstitution des Objekts der praktischen Vernunft und die Lehre über die Kategorien der Freiheit; die Beurteilung der Maxime im System der Tugendpflichten und das moralische Gewissen als die sich selbst richtende praktische Urteilskraft.","internal_url":"https://www.academia.edu/38328435/Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_La_facultad_del_juicio_en_la_filosof%C3%ADa_moral_de_Kant_G_Olms_Hildesheim_2009_496_pp","translated_internal_url":"","created_at":"2019-02-11T08:37:35.407-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_Libertad_objeto_práctico_y_acción_La_facultad_del_juicio_en_la_filosofía_moral_de_Kant_G_Olms_Hildesheim_2009_496_pp","translated_slug":"","page_count":null,"language":"de","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., Acción intencional y razonamiento práctico según G.E.M. Anscombe, Eunsa, Pamplona, 2005. [Introducción, Capítulo I, Conclusiones]" class="work-thumbnail" src="https://attachments.academia-assets.com/61977390/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/39610764/Torralba_J_M_Acci%C3%B3n_intencional_y_razonamiento_pr%C3%A1ctico_seg%C3%BAn_G_E_M_Anscombe_Eunsa_Pamplona_2005_Introducci%C3%B3n_Cap%C3%ADtulo_I_Conclusiones_">Torralba, J. M., Acción intencional y razonamiento práctico según G.E.M. Anscombe, Eunsa, Pamplona, 2005. [Introducción, Capítulo I, Conclusiones]</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Elizabeth Anscombe (1919-2001) fue profesora en las Universidades de Oxford y Cambridge y discípu...</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">Elizabeth Anscombe (1919-2001) fue profesora en las Universidades de Oxford y Cambridge y discípula predilecta de Ludwig Wittgenstein. Recuperando los mejores hallazgos de la filosofía clásica y sirviéndose del análisis conceptual propio de la filosofía analítica, impulsó los estudios sobre la acción humana y rehabilitó la virtud como uno de los elementos fundamentales de la reflexión moral.<br />Este libro recoge, por primera vez, los acontecimientos históricos y biográficos necesarios para comprender la crítica de Anscombe al "consecuencialismo ético" en Modern Moral Philosophy (1958), que modificó el rumbo de la filosofía moral anglosajona. Además, se<br />hace un detallado estudio de su obra Intention (1957) -tan citada como malinterpretada-, donde propone un modelo de racionalidad teleológica de virtudes, en el que la pregunta por la verdad de la acción se convierte en la cuestión fundamental.<br />El presente libro es, por tanto, una lectura imprescindible para quienes se interesen por los problemas de la racionalidad práctica y, en general, quienes se dedican a la filosofía moral encontrarán aquí una excelente introducción al estudio de la acción humana, punto de referencia de toda reflexión ética.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9980ea1bc2130002b4e6a15c92a9fdf7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61977390,"asset_id":39610764,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61977390/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Miw4LjIyMi4yMDguMTQ2&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="39610764"><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="39610764"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39610764; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39610764]").text(description); $(".js-view-count[data-work-id=39610764]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39610764; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39610764']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39610764, 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: "9980ea1bc2130002b4e6a15c92a9fdf7" } } $('.js-work-strip[data-work-id=39610764]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39610764,"title":"Torralba, J. 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M., "LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA"." 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/125862150/S%C3%A1nchez_Tabernero_A_Torralba_J_M_LA_INSPIRACI%C3%93N_CRISTIANA_EN_LA_EDUCACI%C3%93N_EN_LA_UNIVERSIDAD_DE_NAVARRA_">Sánchez-Tabernero, A. - Torralba, J. M., "LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA".</a></div><div class="wp-workCard_item"><span>Documentos Core Curriculum</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El presente artículo describe la manera en que la inspiración cristiana configura la educación en...</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 presente artículo describe la manera en que la inspiración cristiana<br />configura la educación en la Universidad de Navarra. Los dos aspectos de la identidad<br />de la institución, como universidad y como cristiana, no son algo yuxtapuesto o<br />subordinado el uno al otro, sino que se integran y potencian mutuamente. Se presentan<br />los principios básicos del Ideario: servicio, verdad, libertad y fidelidad a la Iglesia; así<br />como algunas iniciativas que se desarrollan para ponerlo en práctica. Lo específico de<br />estas iniciativas es que van encaminadas al desarrollo de una cultura institucional<br />reflexiva, pues este parece el mejor modo de lograr que la identidad teórica se<br />corresponda con la identidad real.</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="125862150"><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="125862150"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125862150; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125862150]").text(description); $(".js-view-count[data-work-id=125862150]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125862150; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125862150']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125862150, 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" } } $('.js-work-strip[data-work-id=125862150]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125862150,"title":"Sánchez-Tabernero, A. - Torralba, J. M., \"LA INSPIRACIÓN CRISTIANA EN LA EDUCACIÓN EN LA UNIVERSIDAD DE NAVARRA\".","translated_title":"","metadata":{"abstract":"El presente artículo describe la manera en que la inspiración cristiana\nconfigura la educación en la Universidad de Navarra. Los dos aspectos de la identidad\nde la institución, como universidad y como cristiana, no son algo yuxtapuesto o\nsubordinado el uno al otro, sino que se integran y potencian mutuamente. Se presentan\nlos principios básicos del Ideario: servicio, verdad, libertad y fidelidad a la Iglesia; así\ncomo algunas iniciativas que se desarrollan para ponerlo en práctica. Lo específico de\nestas iniciativas es que van encaminadas al desarrollo de una cultura institucional\nreflexiva, pues este parece el mejor modo de lograr que la identidad teórica se\ncorresponda con la identidad real.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Documentos Core Curriculum"},"translated_abstract":"El presente artículo describe la manera en que la inspiración cristiana\nconfigura la educación en la Universidad de Navarra. Los dos aspectos de la identidad\nde la institución, como universidad y como cristiana, no son algo yuxtapuesto o\nsubordinado el uno al otro, sino que se integran y potencian mutuamente. Se presentan\nlos principios básicos del Ideario: servicio, verdad, libertad y fidelidad a la Iglesia; así\ncomo algunas iniciativas que se desarrollan para ponerlo en práctica. Lo específico de\nestas iniciativas es que van encaminadas al desarrollo de una cultura institucional\nreflexiva, pues este parece el mejor modo de lograr que la identidad teórica se\ncorresponda con la identidad real.","internal_url":"https://www.academia.edu/125862150/S%C3%A1nchez_Tabernero_A_Torralba_J_M_LA_INSPIRACI%C3%93N_CRISTIANA_EN_LA_EDUCACI%C3%93N_EN_LA_UNIVERSIDAD_DE_NAVARRA_","translated_internal_url":"","created_at":"2024-11-26T08:26:35.166-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Sánchez_Tabernero_A_Torralba_J_M_LA_INSPIRACIÓN_CRISTIANA_EN_LA_EDUCACIÓN_EN_LA_UNIVERSIDAD_DE_NAVARRA_","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191." 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/125862019/Torralba_J_M_El_sentimiento_de_respeto_y_la_estructura_del_v%C3%ADnculo_moral_in_Revista_de_Estudios_Kantianos_5_2020_pp_174_191">Torralba, J. M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191.</a></div><div class="wp-workCard_item"><span>Revista de Estudios Kantianos</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">El vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deb...</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 vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deber. A partir del análisis del sentimiento de respeto se muestra que la estructura del vínculo moral en Kant consiste en la relación de dos instancias: homo noumenony homo phaenomenon. Siguiendo algunas ideas de Schiller, se argumenta  que  en  un  planteamiento  de  ese  tipo  la  autonomía  del  sujeto  nunca puede ser completa, pues siempre hay un elemento externo en la determinación de la voluntad. Se concluye afirmandoque esta imposibilidad no es necesariamente un defecto en la teoría de Kant.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="906c5f9decc5a0bbea58c8ec071d9c97" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119829727,"asset_id":125862019,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119829727/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Miw4LjIyMi4yMDguMTQ2&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="125862019"><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="125862019"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125862019; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125862019]").text(description); $(".js-view-count[data-work-id=125862019]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125862019; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125862019']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125862019, 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: "906c5f9decc5a0bbea58c8ec071d9c97" } } $('.js-work-strip[data-work-id=125862019]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125862019,"title":"Torralba, J. M., “El sentimiento de respeto y la estructura del vínculo moral”, in Revista de Estudios Kantianos, 5 (2020), pp. 174-191.","translated_title":"","metadata":{"doi":"10.7203/REK.5.1.14013","abstract":"El vínculo moral es la relación de obligación en que se encuentra un sujeto con respecto a un deber. A partir del análisis del sentimiento de respeto se muestra que la estructura del vínculo moral en Kant consiste en la relación de dos instancias: homo noumenony homo phaenomenon. Siguiendo algunas ideas de Schiller, se argumenta que en un planteamiento de ese tipo la autonomía del sujeto nunca puede ser completa, pues siempre hay un elemento externo en la determinación de la voluntad. 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M., "Educación intelectual y educación del carácter en la universidad. La perspectiva de la educación liberal”, Documentos Core Curriculum, n. 23." 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/125861942/Torralba_J_M_Educaci%C3%B3n_intelectual_y_educaci%C3%B3n_del_car%C3%A1cter_en_la_universidad_La_perspectiva_de_la_educaci%C3%B3n_liberal_Documentos_Core_Curriculum_n_23">Torralba, J. M., "Educación intelectual y educación del carácter en la universidad. La perspectiva de la educación liberal”, Documentos Core Curriculum, n. 23.</a></div><div class="wp-workCard_item"><span>Documentos Core Curriculum</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el texto se argumenta que la universidad no puede limitarse al cultivo del intelecto, sino que...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el texto se argumenta que la universidad no puede limitarse al cultivo del intelecto, sino que también debe incluir entre sus fines la educación moral. Además, se explica por qué la educación ética no puede tratarse como un conocimiento puramente teórico, sino que también debe cultivarse su vertiente práctica, es decir, en cuanto que configura el carácter de las personas. El texto comienza con una aclaración terminológica sobre los conceptos de educación intelectual y del carácter, así como de educación liberal. A continuación, se explica que la tradición de la educación liberal parece haber entendido el cultivo del intelecto como independiente de la formación del carácter. Tras un recorrido por las posturas de los principales autores, se propone un modo de salvar esa aparente separación. 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M., "Crecer en la Universidad. De la cualificación profesional al cultivo del carácter", en Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Pamplona, Eunsa, 2024, pp.114-124." class="work-thumbnail" src="https://attachments.academia-assets.com/119730272/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/125742508/Torralba_J_M_Crecer_en_la_Universidad_De_la_cualificaci%C3%B3n_profesional_al_cultivo_del_car%C3%A1cter_en_Duro_R_ed_Core_Curriculum_La_aventura_de_ense%C3%B1ar_a_pensar_Pamplona_Eunsa_2024_pp_114_124">Torralba, J. M., "Crecer en la Universidad. De la cualificación profesional al cultivo del carácter", en Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Pamplona, Eunsa, 2024, pp.114-124.</a></div><div class="wp-workCard_item"><span>Duro, R. (ed.), Core Curriculum. La aventura de enseñar a pensar, Eunsa, Pamplona, 2024. / Documentos Core Curriculum</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el contexto español y de países que comparten su tradición cultural, es común considerar que 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">En el contexto español y de países que comparten su tradición cultural, es común considerar que la misión propia de la Universidad consiste en cualificar para el ejercicio de una profesión. Las titulaciones están diseñadas con esa finalidad. En la primera parte de este texto se plantea una reflexión crítica: se argumenta que el concepto de profesión suele reducirse a la capacidad técnica, olvidando que para ser un buen profesional también es necesario disponer de ciertas cualidades intelectuales y morales. Se propone, por ello, que la educación universitaria incluya tres dimensiones: técnica, intelectual y moral, de acuerdo con lo que recomiendan las investigaciones sobre el profesionalismo. En la segunda parte se presenta la dimensión vocacional que una profesión puede tener. Se argumenta que los estudiantes universitarios podrán descubrirla en la medida en que los propios profesores conciban su profesión como una vocación. Por último, se indica el modo en que una educación humanista contribuye a transformar la educación universitaria profesionalizante.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1dd0139ca51ed0219d3bc855fdd4326f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119730272,"asset_id":125742508,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119730272/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742508"><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="125742508"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742508; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742508]").text(description); $(".js-view-count[data-work-id=125742508]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742508; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742508']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742508, 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: "1dd0139ca51ed0219d3bc855fdd4326f" } } $('.js-work-strip[data-work-id=125742508]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742508,"title":"Torralba, J. 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En la primera parte de este texto se plantea una reflexión crítica: se argumenta que el concepto de profesión suele reducirse a la capacidad técnica, olvidando que para ser un buen profesional también es necesario disponer de ciertas cualidades intelectuales y morales. Se propone, por ello, que la educación universitaria incluya tres dimensiones: técnica, intelectual y moral, de acuerdo con lo que recomiendan las investigaciones sobre el profesionalismo. En la segunda parte se presenta la dimensión vocacional que una profesión puede tener. Se argumenta que los estudiantes universitarios podrán descubrirla en la medida en que los propios profesores conciban su profesión como una vocación. 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M., "Leadership as service: developing a character education program for university students in Spain", in International Journal of Ethics Education, 9 (2004)." class="work-thumbnail" src="https://attachments.academia-assets.com/119730180/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/125742337/Cohen_de_Lara_E_Domingo_V_Torralba_J_M_Leadership_as_service_developing_a_character_education_program_for_university_students_in_Spain_in_International_Journal_of_Ethics_Education_9_2004_">Cohen de Lara, E - Domingo, V. - Torralba, J. M., "Leadership as service: developing a character education program for university students in Spain", in International Journal of Ethics Education, 9 (2004).</a></div><div class="wp-workCard_item"><span>International Journal of Ethics Education</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper describes the development and implementation of a character education program at the U...</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">This paper describes the development and implementation of a character education program at the University of Navarra. The Leadership as Service Program has been developed in collaboration with the Oxford Character Project, and has adapted its Global Leadership Initiative to the Spanish context. The purpose of the Leadership as Service Program is to help students develop a sense of personal purpose, and virtues that are specific to leadership, such as prudence, humility, gratitude, resilience, and service. The methodology of the program follows the seven strategies of character education and includes a mentoring program. In order to adapt the Global<br />Leadership Initiative to the Spanish context, the Leadership as Service Program was integrated as much as possible into the fabric of the University of Navarra by means of (1) facilitating a new initiative to develop workshops on purpose; (2) incorporating an existing mentoring program; (3) positioning local actors as experts, and (4) dialogue with stakeholders within the university. First results indicate that the Leadership as Service Program makes a valuable contribution to the ethical and professional development of students, which corroborates with the findings of the Oxford Global Leadership Initiative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9a50d096bf677b64b4b1c062a6b60951" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119730180,"asset_id":125742337,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119730180/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742337"><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="125742337"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742337; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742337]").text(description); $(".js-view-count[data-work-id=125742337]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742337; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742337']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742337, 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: "9a50d096bf677b64b4b1c062a6b60951" } } $('.js-work-strip[data-work-id=125742337]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742337,"title":"Cohen de Lara, E - Domingo, V. - Torralba, J. 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M., "Intellectual and ethical education of university students through core texts seminars. The case of the Great Books Program at the University of Navarra", in Church, Communication and Culture, 9 (2024), pp. 345-360." 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/125742045/S%C3%A1nchez_Ostiz_A_Torralba_J_M_Intellectual_and_ethical_education_of_university_students_through_core_texts_seminars_The_case_of_the_Great_Books_Program_at_the_University_of_Navarra_in_Church_Communication_and_Culture_9_2024_pp_345_360">Sánchez-Ostiz, A. - Torralba, J. M., "Intellectual and ethical education of university students through core texts seminars. The case of the Great Books Program at the University of Navarra", in Church, Communication and Culture, 9 (2024), pp. 345-360.</a></div><div class="wp-workCard_item"><span>CHURCH, COMMUNICATION AND CULTURE</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article examines how the Great Books Program at theUniversity of Navarra in Spain was implem...</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">This article examines how the Great Books Program at theUniversity of Navarra in Spain was implemented during theperiod 2014 to 2023. Its teaching principles and educational aimsare presented. The four main educational aims are (a) to developreading comprehension, informed dialogue, and writtenargumentation skills; (b) to develop an interdisciplinary frameworkfor understanding reality in which students can locate what theylearn in their degree program; (c) to develop critical thinking andcultivate an interest in the truth; (d) to promote ethical thinkingand the connection between thought and life. Three mainconclusions can be drawn from the experience of the Program.First, it is possible to introduce cross-disciplinary courses indegree programs oriented towards professional qualification.Second, students adapt well to the new methodology and showinterest in this educational program. Third, this is an educationalapproach that seems to develop certain intellectual and ethicalqualities in students that are not usually cultivated in other kindsof courses, or at least not as effectively.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3aa9bd4507b0b680746f0b13a8c16114" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119729953,"asset_id":125742045,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119729953/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="125742045"><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="125742045"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125742045; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125742045]").text(description); $(".js-view-count[data-work-id=125742045]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125742045; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125742045']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125742045, 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: "3aa9bd4507b0b680746f0b13a8c16114" } } $('.js-work-strip[data-work-id=125742045]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125742045,"title":"Sánchez-Ostiz, A. - Torralba, J. 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M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs)." 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/7618675/Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_">Doyle, D. - Torralba, J. M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs).</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this chapter our main objective is to offer a number of Stoic interpretative keys so that we c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this chapter our main objective is to offer a number of Stoic interpretative keys so that we can better understand Kant’s moral philosophy. That Kant was strongly influenced (positively or negatively) by the Stoics is beyond doubt. Unfortunately, only on a few occasions is it possible to trace direct textual links. However, one can identify a number of structural parallelisms between Stoic and Kantian positions. <br />We have chosen the tension between duty and happiness as a guiding thread.  In Section 2 we examine the Stoic features of Kant’s notion of goodness and explain why the will and not its results is the locus of value. Section 3 considers the source of normativity and how Kant retains the Stoic notion of virtue, while rejecting its natural basis. Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties.</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="7618675"><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="7618675"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618675; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618675]").text(description); $(".js-view-count[data-work-id=7618675]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618675; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618675']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618675, 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" } } $('.js-work-strip[data-work-id=7618675]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618675,"title":"Doyle, D. - Torralba, J. 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Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties."},"translated_abstract":"In this chapter our main objective is to offer a number of Stoic interpretative keys so that we can better understand Kant’s moral philosophy. That Kant was strongly influenced (positively or negatively) by the Stoics is beyond doubt. Unfortunately, only on a few occasions is it possible to trace direct textual links. However, one can identify a number of structural parallelisms between Stoic and Kantian positions. \nWe have chosen the tension between duty and happiness as a guiding thread. In Section 2 we examine the Stoic features of Kant’s notion of goodness and explain why the will and not its results is the locus of value. Section 3 considers the source of normativity and how Kant retains the Stoic notion of virtue, while rejecting its natural basis. Virtue and moral progress is the topic of section 4. In this regard apathy and habit are discussed. Section 5 is devoted to Kant’s notion of the highest good and his critique of the Stoics for their superhuman representation of the sage and for downplaying the role of happiness in human willing. Finally, Section 6 traces the double influence (Stoic and Modern, intensional and extensional) in the development of Kant’s system of duties.","internal_url":"https://www.academia.edu/7618675/Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_","translated_internal_url":"","created_at":"2014-07-10T00:59:03.042-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":3842784,"work_id":7618675,"tagging_user_id":13758113,"tagged_user_id":11022161,"co_author_invite_id":null,"email":"d***e@alumni.unav.es","affiliation":"Universidad de Navarra","display_order":1,"name":"Daniel Doyle Sánchez","title":"Doyle, D. - Torralba, J. M., “Kant and Stoic Ethics”, en Sellars, J. (Ed.), Routledge Handbook of the Stoic Tradition, Routledge, London, 2015, pp. 270-284 (Proofs)."}],"downloadable_attachments":[],"slug":"Doyle_D_Torralba_J_M_Kant_and_Stoic_Ethics_en_Sellars_J_Ed_Routledge_Handbook_of_the_Stoic_Tradition_Routledge_London_2015_pp_270_284_Proofs_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":8291,"name":"Kant's Practical Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Practical_Philosophy"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":97502,"name":"The Highest Good","url":"https://www.academia.edu/Documents/in/The_Highest_Good"},{"id":191679,"name":"Stoic ethics","url":"https://www.academia.edu/Documents/in/Stoic_ethics"},{"id":252851,"name":"Researching Stoic Ethic","url":"https://www.academia.edu/Documents/in/Researching_Stoic_Ethic"}],"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="24902638"><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/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_"><img alt="Research paper thumbnail of Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)" 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/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_">Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">My aim in this paper is to show why, properly speaking, there are no morally neutral actions and,...</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">My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire.</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="24902638"><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="24902638"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24902638; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24902638]").text(description); $(".js-view-count[data-work-id=24902638]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24902638; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24902638']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 24902638, 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" } } $('.js-work-strip[data-work-id=24902638]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24902638,"title":"Torralba, J. M., “On morally neutral actions, and the Relevance of Practical Truth for Action Theory”, en Luke Gormally - David Albert Jones - Roger Teichmann (eds.), The Moral Philosophy of Elizabeth Anscombe, Imprint Academic, Exeter, 2016, pp. 51-74. (Proofs)","translated_title":"","metadata":{"abstract":"My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire."},"translated_abstract":"My aim in this paper is to show why, properly speaking, there are no morally neutral actions and, thus, why action theory is an ethical discipline. I explore how G. E. M. Anscombe appropriated the Aristotelian notion of practical truth (“truth in agreement with right desire”) and the consequences it had for her understanding of the relationship between action theory and ethics or, in other words, the moral character of human action. The paper is divided into two parts. In the first section I consider the possibility of practical truth. Practical truth is possible if, and only if, the conclusion of the practical syllogism is an action (and not a proposition about an action). Here I offer two reasons for that thesis: (1.1.) the practical syllogism proper must conclude in an action, and (1.2) practical knowledge is a constitutive component of the action. The second section is devoted to the necessity of practical truth for action theory. Here I argue that practical truth is a necessary notion because all actions have a truth-value or, what I will call, a goodness-value (are either good or bad). In order to show this the following topics are examined: (2.1.) in which sense Anscombe claims that practical reasoning has no moral content, (2.2.) the role of the notion of “under the guise of the good” in practical reasoning, (2.3.) why any piece of practical reasoning aims at good action, (2.4.) the parallelism between validity/soundness of a syllogism and “truth in agreement with desire”/“truth in agreement with right desire”, (2.5.) how to determine the truth of the first premise, i.e. the goodness of the desire.","internal_url":"https://www.academia.edu/24902638/Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_","translated_internal_url":"","created_at":"2016-04-30T10:25:08.888-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_On_morally_neutral_actions_and_the_Relevance_of_Practical_Truth_for_Action_Theory_en_Luke_Gormally_David_Albert_Jones_Roger_Teichmann_eds_The_Moral_Philosophy_of_Elizabeth_Anscombe_Imprint_Academic_Exeter_2016_pp_51_74_Proofs_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":27583,"name":"Anscombe, Elizabeth","url":"https://www.academia.edu/Documents/in/Anscombe_Elizabeth"},{"id":95410,"name":"Anscombe","url":"https://www.academia.edu/Documents/in/Anscombe"},{"id":481717,"name":"Practical truth","url":"https://www.academia.edu/Documents/in/Practical_truth"}],"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="14399906"><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/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443"><img alt="Research paper thumbnail of Torralba, J. M., "The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443." class="work-thumbnail" src="https://attachments.academia-assets.com/63622808/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/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443">Torralba, J. M., "The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The application of moral laws or principles is the main idea discussed in this paper. There is li...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.<br />In this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is  practical: as a principle for moral judgement and a principle for<br />determination of the will, and thus, the double sense the application has for him (1.2).<br />Next (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f31cba83f17501ae63b68b9c8bc377f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63622808,"asset_id":14399906,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63622808/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="14399906"><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="14399906"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14399906; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14399906]").text(description); $(".js-view-count[data-work-id=14399906]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14399906; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14399906']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14399906, 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: "4f31cba83f17501ae63b68b9c8bc377f" } } $('.js-work-strip[data-work-id=14399906]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14399906,"title":"Torralba, J. M., \"The Three-fold Function of the Faculty of Judgment in Kant’s Practical Philosophy: Typik, Moral Judgement and Conscience”, en Torralba, J. M., Libertad, objeto práctico y acción, G. Olms, Hildesheim, 2009, pp. 423-443.","translated_title":"","metadata":{"abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. 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If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\ndetermination of the will, and thus, the double sense the application has for him (1.2).\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.","internal_url":"https://www.academia.edu/14399906/Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_pr%C3%A1ctico_y_acci%C3%B3n_G_Olms_Hildesheim_2009_pp_423_443","translated_internal_url":"","created_at":"2015-07-26T04:09:18.866-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":63622808,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/63622808/thumbnails/1.jpg","file_name":"Faculty_Judgement_Typik_Moral_Conscience_Kant_Torralba.pdf","download_url":"https://www.academia.edu/attachments/63622808/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_The_Three_fold_Function_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63622808/Faculty_Judgement_Typik_Moral_Conscience_Kant_Torralba-libre.pdf?1592136353=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_The_Three_fold_Function_of.pdf\u0026Expires=1733057543\u0026Signature=Btj-pnhjIAVn--ZnICEE6WcV5vZRPfbXqjOWAr-S-28DfB3pEYW9UbtXOHYHqvy2PW9~q7oOCEapye~~Fm~r2aAjbT1xiZvi-S1TbTtc6s9GA-xyPUH7ZtBM8AdQOBAacUAEYg0S8tNZCVO23sQ2AQpzE3CHx7iPgIl03w--jGazGMoVd2FFUHZzIcKxC~f6mGIIqJ22HUSexCwwi0wv2pWps8pmfLzlvxp~llhRAsq7aE9ZcM23t7wcqcvjdck-eaM-Nz~aLAKOUDz5-g53DQZaclfTxDCnRQEfumC2st92QgH8sIVOEPSYUD4qTFYSCfBHgBKzWQuWIxsFlfdTOw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_The_Three_fold_Function_of_the_Faculty_of_Judgment_in_Kant_s_Practical_Philosophy_Typik_Moral_Judgement_and_Conscience_en_Torralba_J_M_Libertad_objeto_práctico_y_acción_G_Olms_Hildesheim_2009_pp_423_443","translated_slug":"","page_count":27,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498" class="work-thumbnail" src="https://attachments.academia-assets.com/38295474/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/14399657/Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_f%C3%BCr_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498">Torralba, J. M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract Kant’s theory of human action is boldly individualistic, because its crucial element is ...</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">Abstract<br />Kant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.<br /><br />Keywords: Kant, theory of action, sociality of action, maxim, kingdom of ends</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="944b0c14fbe8688f83263c66140dface" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38295474,"asset_id":14399657,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38295474/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="14399657"><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="14399657"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14399657; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14399657]").text(description); $(".js-view-count[data-work-id=14399657]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14399657; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14399657']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14399657, 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: "944b0c14fbe8688f83263c66140dface" } } $('.js-work-strip[data-work-id=14399657]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14399657,"title":"Torralba, J. M., “The Individuality and Sociality of Action in Kant. On the Kingdom of Ends as a Relational Theory of Action”, en Archiv für Recht- und Sozialphilosophie, vol. 99 (2013), pp. 475-498","translated_title":"","metadata":{"abstract":"Abstract\nKant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.\n\nKeywords: Kant, theory of action, sociality of action, maxim, kingdom of ends\n"},"translated_abstract":"Abstract\nKant’s theory of human action is boldly individualistic, because its crucial element is the inner determination of the will. However, in formulating his practical philosophy, Kant did not ignore the fact that human lives are neither lived in isolation nor fully intelligible in abstraction from their social setting. Thus, his theory might bring to light the unavoidably social dimension of human action in the clearest way. My argument has two parts. In the first part, I explain the standard individualistic approach to Kant’s theory of action. I focus particularly on the structure of the maxim. In the second part, I explain the two ways in which Kant tries to account for the sociality of action. First, I consider his approach to the ‘context-related’ character of actions’ maxims; and second, I examine his doctrine of the kingdom of ends, where the moral law is described as making possible a “systematic union of rational beings” who can be understood as agents. I argue that Kant’s view, insofar as it is underwritten by a purely formal notion of sociality, can account for the ‘relational’ character that holds among human agents and actions within some social context, but cannot account for the social character of the agents themselves, because it defines that relational character solely from the perspective of the individual agent.\n\nKeywords: Kant, theory of action, sociality of action, maxim, kingdom of ends\n","internal_url":"https://www.academia.edu/14399657/Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_f%C3%BCr_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498","translated_internal_url":"","created_at":"2015-07-26T03:55:27.225-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":38295474,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/38295474/thumbnails/1.jpg","file_name":"Torralba_Individuality_Sociality_Action_Kant.pdf","download_url":"https://www.academia.edu/attachments/38295474/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_The_Individuality_and_Socia.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/38295474/Torralba_Individuality_Sociality_Action_Kant-libre.pdf?1437908383=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_The_Individuality_and_Socia.pdf\u0026Expires=1733057543\u0026Signature=YBERPDY9JwQEUZ6JlGOH2tu3YezXmaYAGdBfxT0Dl6D0ErrmlZqERbIDu088ELggUCUZWzjKezRxYOdalLZaKtiKKm0YhMT6jSJG28p-wKU~pRDOMr5CR0n93oxsouDlXP9SmVy0BDMDTpN4q7ivxJqBhDrObHFTqOt9bzYPktwpTwgqGzsaKVKIgEiLoyo7quPPZy7zh9e3OIs5QoebVMZFMxv~M4vA8YRsbhMeWx3BNVSQrz7PZ9ddmI8wm8J0rynLT3cwdGjB0mJ3pRTHg64-Os4sYorXt~eYbIK4TEmdRQZ4t-tzojBOl-1GKaNPyBq8f8V2aT-U99b0CEs0~A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_The_Individuality_and_Sociality_of_Action_in_Kant_On_the_Kingdom_of_Ends_as_a_Relational_Theory_of_Action_en_Archiv_für_Recht_und_Sozialphilosophie_vol_99_2013_pp_475_498","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221." 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/7618419/Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221">Torralba, J. M., “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kant is not remembered in the history of philosophy as a theorist of natural law. However, as som...</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">Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems. <br />The first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest.</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="7618419"><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="7618419"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618419; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618419]").text(description); $(".js-view-count[data-work-id=7618419]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618419; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618419']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618419, 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" } } $('.js-work-strip[data-work-id=7618419]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618419,"title":"Torralba, J. M., \t “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221.","translated_title":"","metadata":{"abstract":"Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems.\r\nThe first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest."},"translated_abstract":"Kant is not remembered in the history of philosophy as a theorist of natural law. However, as some recent studies have shown, this fact need not inevitably prompt the conclusion that the concept of natural law is alien to Kantian philosophy, nor that Kant himself ignored the specific problems of iusnaturalism. In my view, there are at least three areas in which the concepts and problems of (classical and modern) iusnaturalism as a whole play a key role in the Kantian ethical and juridical systems.\r\nThe first of these areas is the general framework that shapes Kantian ethics, which may only be understood in the context of the debates between intellectualists – such as Leibniz, Wolff and Baumgarten – and voluntarists – such as Pufendorf and Crusius.The doctrine of right in MS, wherein Kant critiques theories of natural law inspired by Aristotelian philosophy because they defer to natural inclinations, is the second area in which the problematic issue of natural law arises. The third area in Kant’s work in which natural law surfaces is the focus of this chapter: the relationship between the legality of nature and the legality of freedom articulated by Kant, in which natural law is framed as the type of moral law. In fact, two formulations of the categorical imperative rest on this relationship: as a universal law and as a law of nature. The meaning of the term “natural law” in this context is different to the normal meaning of the term in iusnaturalism; here it denotes the laws of the natural world – that is, the principles which govern the causal chain of phaenomena. In any case, however, Kant defines the principle of morality (the categorical imperative) in terms of natural legality. Thus, it may be said that Kant addresses one of the characteristic problems faced by theorists of natural law; that is, to determine what the first precept of that law is, by which good may be distinguished from evil, and on the basis of which derived obligations or particular duties rest.","internal_url":"https://www.academia.edu/7618419/Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221","translated_internal_url":"","created_at":"2014-07-10T00:31:49.455-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844918,"work_id":7618419,"tagging_user_id":13758113,"tagged_user_id":294968,"co_author_invite_id":null,"email":"m***r@gmail.com","affiliation":"Universidad de Deusto","display_order":0,"name":"Mario Šilar","title":"Torralba, J. M., \t “Kant on the Law of Nature as the Type of Moral Law. On the ‘Typic of the Faculty of Pure Practical Judgment’ and the Good as the Object of Practical Reason”, en Natural law: Historical, Systematic and Juridical Approaches, Cambridge Scholars Publishing, Newcastle, pp. 195-221."}],"downloadable_attachments":[],"slug":"Torralba_J_M_Kant_on_the_Law_of_Nature_as_the_Type_of_Moral_Law_On_the_Typic_of_the_Faculty_of_Pure_Practical_Judgment_and_the_Good_as_the_Object_of_Practical_Reason_en_Natural_law_Historical_Systematic_and_Juridical_Approaches_Cambridge_Scholars_Publishing_Newcastle_pp_195_221","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":4296,"name":"Natural Law","url":"https://www.academia.edu/Documents/in/Natural_Law"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":23038,"name":"Practical Rationality","url":"https://www.academia.edu/Documents/in/Practical_Rationality"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"},{"id":69868,"name":"Moral Judgment","url":"https://www.academia.edu/Documents/in/Moral_Judgment"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_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="7618491"><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/7618491/Torralba_J_M_La_teor%C3%ADa_de_la_acci%C3%B3n_de_Kant_Del_concepto_de_m%C3%A1xima_como_regla_autoimpuesta_a_la_descripci%C3%B3n_de_la_acci%C3%B3n_en_T%C3%B3picos_41_2011_pp_17_61"><img alt="Research paper thumbnail of Torralba, J. M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61." class="work-thumbnail" src="https://attachments.academia-assets.com/34164623/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/7618491/Torralba_J_M_La_teor%C3%ADa_de_la_acci%C3%B3n_de_Kant_Del_concepto_de_m%C3%A1xima_como_regla_autoimpuesta_a_la_descripci%C3%B3n_de_la_acci%C3%B3n_en_T%C3%B3picos_41_2011_pp_17_61">Torralba, J. M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer. <br /> <br />Palabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9d7bf56bd26609ada2d1c524116872e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34164623,"asset_id":7618491,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34164623/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="7618491"><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="7618491"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618491; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618491]").text(description); $(".js-view-count[data-work-id=7618491]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618491; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618491']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618491, 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: "c9d7bf56bd26609ada2d1c524116872e" } } $('.js-work-strip[data-work-id=7618491]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618491,"title":"Torralba, J. M., “La teoría de la acción de Kant. Del concepto de máxima como regla autoimpuesta a la descripción de la acción”, en Tópicos, 41 (2011), pp. 17-61.","translated_title":"","metadata":{"abstract":"En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer.\r\n\r\nPalabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción\r\n"},"translated_abstract":"En el artículo se presenta la articulación de los diversos elementos de la teoría kantiana de la acción. En primer lugar, se considera la manera en que se determina la causalidad de la facultad desiderativa y se define la máxima como una regla práctica autoimpuesta. En segundo lugar, se propone una interpretación de la máxima como la descripción de la acción, de acuerdo con la estructura del razonamiento práctico (siguiendo la propuesta de G. E. M. Anscombe). La tesis que se mantiene es que el carácter práctico de la ética kantiana depende de la perspectiva de primera persona (que aparece en la descripción de la acción) y de la noción de la obligatoriedad moral como constricción del querer.\r\n\r\nPalabras clave: Kant, Anscombe, Barbara Herman, acción, máxima, descripción de la acción\r\n","internal_url":"https://www.academia.edu/7618491/Torralba_J_M_La_teor%C3%ADa_de_la_acci%C3%B3n_de_Kant_Del_concepto_de_m%C3%A1xima_como_regla_autoimpuesta_a_la_descripci%C3%B3n_de_la_acci%C3%B3n_en_T%C3%B3picos_41_2011_pp_17_61","translated_internal_url":"","created_at":"2014-07-10T00:41:39.079-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844921,"work_id":7618491,"tagging_user_id":13758113,"tagged_user_id":52471005,"co_author_invite_id":345153,"email":"k***e@up.edu.mx","display_order":0,"name":"Karen Gonzalez Fernandez","title":"Torralba, J. 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M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705." 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/7618669/Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltb%C3%BCrgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705">Torralba, J. M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The concept of the object of practical reason is key to the framework of Kant’s second Critique. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment.</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="7618669"><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="7618669"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618669; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618669]").text(description); $(".js-view-count[data-work-id=7618669]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618669; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618669']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618669, 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" } } $('.js-work-strip[data-work-id=7618669]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618669,"title":"Torralba, J. M., “The Two Objects of Practical Reason. Moral autonomy, human causality, and inner disposition (Gesinnung)”, in Bacin, S. – Ferrarin, A. – La Rocca, C. – Ruffing, M. (Hg.), Kant und die Philosophie in weltbürgerlicher Absicht, Walter de Gruyter, Berlin – New York, 2013, pp. 693-705.","translated_title":"","metadata":{"abstract":"The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment. "},"translated_abstract":"The concept of the object of practical reason is key to the framework of Kant’s second Critique. Moral autonomy may only be justified if reason is capable of constituting of itself and a priori an object adequate to a morally determined will. Such an object is referred to as the good (das Gute). This paper comprises an argument in favour of the following two theses: (1) that there are two objects of practical reason (rather than only one), which defer to a dual order of subjective practical principles or maxims (Maxime and Gesinnung), and which depend on the two-fold level of the faculty of desire (choice and will), as well as the two senses in which Kant uses the term “practical freedom”; and (2) that the concept of the object of practical reason may only be coherently understood in relation to Kant’s thought regarding the categories of freedom and the typic of the pure practical faculty of judgment. ","internal_url":"https://www.academia.edu/7618669/Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltb%C3%BCrgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705","translated_internal_url":"","created_at":"2014-07-10T00:58:13.070-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_The_Two_Objects_of_Practical_Reason_Moral_autonomy_human_causality_and_inner_disposition_Gesinnung_in_Bacin_S_Ferrarin_A_La_Rocca_C_Ruffing_M_Hg_Kant_und_die_Philosophie_in_weltbürgerlicher_Absicht_Walter_de_Gruyter_Berlin_New_York_2013_pp_693_705","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action"},{"id":14197,"name":"Autonomy","url":"https://www.academia.edu/Documents/in/Autonomy"},{"id":14805,"name":"Action Theory","url":"https://www.academia.edu/Documents/in/Action_Theory"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":23038,"name":"Practical Rationality","url":"https://www.academia.edu/Documents/in/Practical_Rationality"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"}],"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="7618289"><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/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346"><img alt="Research paper thumbnail of “Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. The relevance of the oikeiôsis doctrine for the notions of moral good and inner attitude (Gesinnung) in Kantian ethics”, en Vigo, A. (ed.), Oikeiôsis and the Natural Basis of Morality, Olms, Hildesheim , 2012, pp. 295-346" 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/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346">“Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. The relevance of the oikeiôsis doctrine for the notions of moral good and inner attitude (Gesinnung) in Kantian ethics”, en Vigo, A. (ed.), Oikeiôsis and the Natural Basis of Morality, Olms, Hildesheim , 2012, pp. 295-346</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The structure of the paper is as follows. First, passages in Cicero’s work that address the kathe...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The structure of the paper is as follows. First, passages in Cicero’s work that address the kathekon/katorthoma distinction are examined so as to derive the interpretative keys to a clear understanding of the way in which Kant adopted and adapted this position. Then, the terminological influence of the German translation of De officiis and the manuals concern-ing natural right at that time on GMS is explored. Thereafter, the hypothesis of twofold influence is mapped onto the system of duties in MS, corresponding to the distinction between the form of bindingness (Verbindlichkeit) and the types of duty (Pflicht). Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person.</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="7618289"><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="7618289"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618289; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618289]").text(description); $(".js-view-count[data-work-id=7618289]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618289; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618289']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618289, 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" } } $('.js-work-strip[data-work-id=7618289]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618289,"title":"“Stoic katórthôma, perfect duty and Kant’s notion of acting aus Pflicht. 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Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person."},"translated_abstract":"The structure of the paper is as follows. First, passages in Cicero’s work that address the kathekon/katorthoma distinction are examined so as to derive the interpretative keys to a clear understanding of the way in which Kant adopted and adapted this position. Then, the terminological influence of the German translation of De officiis and the manuals concern-ing natural right at that time on GMS is explored. Thereafter, the hypothesis of twofold influence is mapped onto the system of duties in MS, corresponding to the distinction between the form of bindingness (Verbindlichkeit) and the types of duty (Pflicht). Finally, in light of the foregoing discussion, it is concluded that the main thematic influence of Stoic thought on Kant’s philosophy consists in the conception of moral good as a relation in the will; and as a result, that one of the fundamental principles of Kant’s notion of inner attitude, like the conception of personality as markedly distinct from animality and rationality, lies in the theory of oikeiosis regarding the moral development of the person.","internal_url":"https://www.academia.edu/7618289/_Stoic_kat%C3%B3rth%C3%B4ma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikei%C3%B4sis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikei%C3%B4sis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346","translated_internal_url":"","created_at":"2014-07-10T00:23:10.523-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Stoic_katórthôma_perfect_duty_and_Kant_s_notion_of_acting_aus_Pflicht_The_relevance_of_the_oikeiôsis_doctrine_for_the_notions_of_moral_good_and_inner_attitude_Gesinnung_in_Kantian_ethics_en_Vigo_A_ed_Oikeiôsis_and_the_Natural_Basis_of_Morality_Olms_Hildesheim_2012_pp_295_346","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. Torralba","url":"https://unav.academia.edu/JoseMTorralba"},"attachments":[],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":5970,"name":"Stoicism","url":"https://www.academia.edu/Documents/in/Stoicism"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"},{"id":138620,"name":"Perfect Imperfect duties","url":"https://www.academia.edu/Documents/in/Perfect_Imperfect_duties"},{"id":191679,"name":"Stoic ethics","url":"https://www.academia.edu/Documents/in/Stoic_ethics"},{"id":258147,"name":"Naturalism and Normativity","url":"https://www.academia.edu/Documents/in/Naturalism_and_Normativity"}],"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="7618422"><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/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30"><img alt="Research paper thumbnail of Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30." class="work-thumbnail" src="https://attachments.academia-assets.com/34164552/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/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30">Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The application of moral laws or principles is the main idea discussed in this paper. There is li...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application. <br />In this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is  practical: as a principle for moral judgement and a principle for <br />determination of the will, and thus, the double sense the application has for him (1.2). <br />Next (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4cfab28afe9d745f37a491de2f7750c2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34164552,"asset_id":7618422,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34164552/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&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="7618422"><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="7618422"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618422; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618422]").text(description); $(".js-view-count[data-work-id=7618422]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618422; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618422']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618422, 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: "4cfab28afe9d745f37a491de2f7750c2" } } $('.js-work-strip[data-work-id=7618422]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618422,"title":"Torralba, J. M., “Facultad del juicio y aplicación de la ley moral en la filosofía de Kant”, en Methodus. Revista Internacional de Filosofía Moderna / An International Journal for Modern Philosophy, II (2007), pp. 1-30.","translated_title":"","metadata":{"abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\r\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\r\ndetermination of the will, and thus, the double sense the application has for him (1.2).\r\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related."},"translated_abstract":"The application of moral laws or principles is the main idea discussed in this paper. There is little doubt that Kant’s model for ethics is one which presents the greatest problems when moving from the purity and universality of the moral principles of transcendental idealism to particular situations where the agents must take a decision. If this difficulty – which is the basis for the most frequent objections to Kant’s moral philosophy – were utterly insurmountable, then the categorical imperative would be of no interest in ethics. The study of the faculty of practical judgement will allow us to resolve this problem, and show that, at least after the GMS, Kant attempted to solve the problem of application.\r\nIn this paper, I will, firstly, outline the many forms and functions the faculty of judgement can adopt (1.1). Then I will explain the two senses in which, according to Kant, (pure) reason is practical: as a principle for moral judgement and a principle for\r\ndetermination of the will, and thus, the double sense the application has for him (1.2).\r\nNext (2.) I will differentiate between the three ways in which the faculty of judgement intervenes in the application of morally practical principles. In the first of these (2.1), the categorical imperative is established as a norm for all moral judgement by means of the faculty of pure practical judgement and the categories of freedom. In the second (2.2), the faculty of judgement applies this norm to the maxims, by using the system of the duties of virtue (2.2.1) and also deals with casuistry, that is, the application of the maxims to particular circumstances (2.2.2). Then (2.3) I show the third form of the practical faculty of judgement: moral conscience (Gewissen), that is, the moral faculty of judgement, passing judgement upon itself. Finally in the conclusion (3.) I offer an explanation of how the principles of judgement and of determination are related.","internal_url":"https://www.academia.edu/7618422/Torralba_J_M_Facultad_del_juicio_y_aplicaci%C3%B3n_de_la_ley_moral_en_la_filosof%C3%ADa_de_Kant_en_Methodus_Revista_Internacional_de_Filosof%C3%ADa_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30","translated_internal_url":"","created_at":"2014-07-10T00:31:50.971-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":34164552,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34164552/thumbnails/1.jpg","file_name":"kant_facultad_juicio.pdf","download_url":"https://www.academia.edu/attachments/34164552/download_file?st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&st=MTczMzA1Mzk0Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Torralba_J_M_Facultad_del_juicio_y_aplic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34164552/kant_facultad_juicio.pdf?1404977406=\u0026response-content-disposition=attachment%3B+filename%3DTorralba_J_M_Facultad_del_juicio_y_aplic.pdf\u0026Expires=1733057543\u0026Signature=gFCWZtfEoTURSDLU2Y0ftnZooyIMx17zmTeYT5r8FsKAYBsCFSNMbtPygfg4DD3jGmEKD0V5FeendGW7r6jfdsPuz7V-HoVJAi3~zAboC7Mv0AJNZMxUaPcp-MJ0KGq9oMkThUXvpGoJCzOVNEiWeLotk0huWPpyzMm7I5RKFmH8t7Ptvv0-yl5eZZkRKl4GP62F6YqFD~xLfwPslM1A7mSoc0kZn1OoWtJsAI59oFvh6~0prOnGkQRB8uNawqJPojIJZliYLnPRl8E~92MuyValf-lZzfvlfpbPhcH6SWBueeTT0znXzRGc3p0kUBQkuXsDbbyzy2qTtcPYlcF0Ag__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Torralba_J_M_Facultad_del_juicio_y_aplicación_de_la_ley_moral_en_la_filosofía_de_Kant_en_Methodus_Revista_Internacional_de_Filosofía_Moderna_An_International_Journal_for_Modern_Philosophy_II_2007_pp_1_30","translated_slug":"","page_count":30,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276." 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/7618272/Torralba_J_M_La_educaci%C3%B3n_liberal_como_misi%C3%B3n_de_la_universidad_Introducci%C3%B3n_bibliogr%C3%A1fica_al_debate_sobre_la_identidad_de_la_universidad_en_Acta_Philosophica_22_2_2013_pp_257_276">Torralba, J. M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This papers aims to contribute to the ongoing debate over the identity of the university, particu...</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">This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. The first part reviews relevant bibliography about the tradition of liberal education in the United States in the past 20th century. The second part reviews some bibliography about the Christian identity of universities in the Catholic tradition. I try to show that the model of liberal education and that of the universities of Christian inspiration share most of the ends they seek to promote.</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="7618272"><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="7618272"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618272; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618272]").text(description); $(".js-view-count[data-work-id=7618272]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618272; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618272']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618272, 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" } } $('.js-work-strip[data-work-id=7618272]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618272,"title":"Torralba, J. M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276.","translated_title":"","metadata":{"abstract":"This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. The first part reviews relevant bibliography about the tradition of liberal education in the United States in the past 20th century. The second part reviews some bibliography about the Christian identity of universities in the Catholic tradition. I try to show that the model of liberal education and that of the universities of Christian inspiration share most of the ends they seek to promote. "},"translated_abstract":"This papers aims to contribute to the ongoing debate over the identity of the university, particularly in Europe. The first part reviews relevant bibliography about the tradition of liberal education in the United States in the past 20th century. The second part reviews some bibliography about the Christian identity of universities in the Catholic tradition. I try to show that the model of liberal education and that of the universities of Christian inspiration share most of the ends they seek to promote. ","internal_url":"https://www.academia.edu/7618272/Torralba_J_M_La_educaci%C3%B3n_liberal_como_misi%C3%B3n_de_la_universidad_Introducci%C3%B3n_bibliogr%C3%A1fica_al_debate_sobre_la_identidad_de_la_universidad_en_Acta_Philosophica_22_2_2013_pp_257_276","translated_internal_url":"","created_at":"2014-07-10T00:21:28.234-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844930,"work_id":7618272,"tagging_user_id":13758113,"tagged_user_id":41010826,"co_author_invite_id":null,"email":"f***e@libraweb.net","display_order":4194304,"name":"fse roma","title":"Torralba, J. M., “La educación liberal como misión de la universidad. Introducción bibliográfica al debate sobre la identidad de la universidad”, en Acta Philosophica, 22/2 (2013), pp. 257-276."}],"downloadable_attachments":[],"slug":"Torralba_J_M_La_educación_liberal_como_misión_de_la_universidad_Introducción_bibliográfica_al_debate_sobre_la_identidad_de_la_universidad_en_Acta_Philosophica_22_2_2013_pp_257_276","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209." 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/43313137/Torralba_J_M_Continentales_y_anal%C3%ADticos_o_de_la_filosof%C3%ADa_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Land%C3%A1zuri_Cruz_Gonz%C3%A1lez_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209">Torralba, J. M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.</a></div><div class="wp-workCard_item"><span>Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición anal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.</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="43313137"><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="43313137"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43313137; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43313137]").text(description); $(".js-view-count[data-work-id=43313137]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43313137; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43313137']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43313137, 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" } } $('.js-work-strip[data-work-id=43313137]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43313137,"title":"Torralba, J. M., “Continentales y analíticos o de la filosofía como historia y como verdad”, in Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209.","translated_title":"","metadata":{"abstract":"En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Manuel C. Ortiz de Landázuri - Cruz González-Ayesta (eds.), La filosofia hoy: en la Academia y en la vida, Eunsa, Pamplona 2016, pp. 197-209."},"translated_abstract":"En el presente capítulo me ocuparé principalmente de algunos debates internos a la tradición analítica que ponen de manifiesto la inevitable tensión entre historia y verdad, de manera tal que no es posible prescindir de ninguno de los dos conceptos si se pretende hacer filosofía . En el siguiente apartado me referiré al concepto de filosofía de dos destacados exponentes de la filosofía analítica. En primer lugar al de Timothy Williamson, quien concibe nuestra disciplina como ciencia capaz de progresar y, en segundo lugar, al de Bernard Williams, que subraya el carácter humanístico de la filosofía como aquello que la distingue de otras ciencias. A continuación, en el apartado tercero, presentaré algunas ideas de Elizabeth Anscombe sobre la naturaleza de la filosofía analítica para, ya en el cuarto apartado, indicar el modo en que –en mi opinión– historia y verdad se pueden articular, más allá de la tensión entre continentales y analíticos.","internal_url":"https://www.academia.edu/43313137/Torralba_J_M_Continentales_y_anal%C3%ADticos_o_de_la_filosof%C3%ADa_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Land%C3%A1zuri_Cruz_Gonz%C3%A1lez_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209","translated_internal_url":"","created_at":"2020-06-11T01:09:54.198-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Torralba_J_M_Continentales_y_analíticos_o_de_la_filosofía_como_historia_y_como_verdad_in_Manuel_C_Ortiz_de_Landázuri_Cruz_González_Ayesta_eds_La_filosofia_hoy_en_la_Academia_y_en_la_vida_Eunsa_Pamplona_2016_pp_197_209","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M., “La idea de educación liberal. De cómo se inventaron las humanidades”, en Arana, J. (ed.), Falsos saberes, Biblioteca Nueva, Madrid, pp. 61-74." 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/7618468/Torralba_J_M_La_idea_de_educaci%C3%B3n_liberal_De_c%C3%B3mo_se_inventaron_las_humanidades_en_Arana_J_ed_Falsos_saberes_Biblioteca_Nueva_Madrid_pp_61_74">Torralba, J. M., “La idea de educación liberal. De cómo se inventaron las humanidades”, en Arana, J. (ed.), Falsos saberes, Biblioteca Nueva, Madrid, pp. 61-74.</a></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="7618468"><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="7618468"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618468; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618468]").text(description); $(".js-view-count[data-work-id=7618468]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618468; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618468']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618468, 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" } } $('.js-work-strip[data-work-id=7618468]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618468,"title":"Torralba, J. M., \t “La idea de educación liberal. De cómo se inventaron las humanidades”, en Arana, J. (ed.), Falsos saberes, Biblioteca Nueva, Madrid, pp. 61-74.","translated_title":"","metadata":{},"translated_abstract":null,"internal_url":"https://www.academia.edu/7618468/Torralba_J_M_La_idea_de_educaci%C3%B3n_liberal_De_c%C3%B3mo_se_inventaron_las_humanidades_en_Arana_J_ed_Falsos_saberes_Biblioteca_Nueva_Madrid_pp_61_74","translated_internal_url":"","created_at":"2014-07-10T00:39:04.779-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13758113,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":19844919,"work_id":7618468,"tagging_user_id":13758113,"tagged_user_id":33493978,"co_author_invite_id":null,"email":"e***l@bibliotecanueva.es","display_order":0,"name":"Editorial Nueva","title":"Torralba, J. M., \t “La idea de educación liberal. De cómo se inventaron las humanidades”, en Arana, J. (ed.), Falsos saberes, Biblioteca Nueva, Madrid, pp. 61-74."}],"downloadable_attachments":[],"slug":"Torralba_J_M_La_idea_de_educación_liberal_De_cómo_se_inventaron_las_humanidades_en_Arana_J_ed_Falsos_saberes_Biblioteca_Nueva_Madrid_pp_61_74","translated_slug":"","page_count":null,"language":"es","content_type":"Work","owner":{"id":13758113,"first_name":"José M.","middle_initials":null,"last_name":"Torralba","page_name":"JoseMTorralba","domain_name":"unav","created_at":"2014-07-09T22:07:12.795-07:00","display_name":"José M. 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M. - Llano, A., “Representación y conocimiento práctico”, en Thémata, vol. 43 (2010), pp. 435-461." 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/7618470/Torralba_J_M_Llano_A_Representaci%C3%B3n_y_conocimiento_pr%C3%A1ctico_en_Th%C3%A9mata_vol_43_2010_pp_435_461">Torralba, J. M. - Llano, A., “Representación y conocimiento práctico”, en Thémata, vol. 43 (2010), pp. 435-461.</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://unav.academia.edu/JoseMTorralba">José M. Torralba</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LlanoA">Alejandro Llano</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen: Se toman como referencia los escritos de Elizabeth Anscombe para aclarar el estatuto epi...</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: Se toman como referencia los escritos de Elizabeth Anscombe para aclarar el estatuto epistemológico de la “intención”, así como la relación que ésta guarda con la acción. La clave es la noción de conocimiento práctico, pues permite superar las teorías causalistas. Al conocer la intención, lo que se conoce es el orden de los elementos de la acción que se va a realizar o se realiza ahora. En este sentido, la intención es la causa formal de la acción.</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="7618470"><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="7618470"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618470; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618470]").text(description); $(".js-view-count[data-work-id=7618470]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618470; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618470']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618470, 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" } } $('.js-work-strip[data-work-id=7618470]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618470,"title":"Torralba, J. 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M., “Bienes humanos y normatividad moral. La crítica de G.E.M. Anscombe al concepto de 'moral ought'”, en Acta philosophica. Rivista internazionale di Filosofia, vol. 19 (2010), fasc. 2, pp. 349-361." 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/7618420/Torralba_J_M_Bienes_humanos_y_normatividad_moral_La_cr%C3%ADtica_de_G_E_M_Anscombe_al_concepto_de_moral_ought_en_Acta_philosophica_Rivista_internazionale_di_Filosofia_vol_19_2010_fasc_2_pp_349_361">Torralba, J. M., “Bienes humanos y normatividad moral. La crítica de G.E.M. Anscombe al concepto de 'moral ought'”, en Acta philosophica. Rivista internazionale di Filosofia, vol. 19 (2010), fasc. 2, pp. 349-361.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Elizabeth Anscombe’s critique on consequentialism in her “Modern Moral Philosophy” marked a miles...</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">Elizabeth Anscombe’s critique on consequentialism in her “Modern Moral Philosophy” marked a milestone in the development of Anglo-American moral philosophy and virtue ethics. First of all, I briefly indicate the historical context of her criticism, as well as the proper meaning of her rejection of “moral ought”. Second, I will consider the relation between obligation and virtues, through the notion of moral modalities and human needs. Last, I will formulate some suggestions on the relation between moral normativity and human goods. <br />Keywords : g.e.m. Anscombe, normativity, virtues, moral modalities, consequentialism.</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="7618420"><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="7618420"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7618420; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7618420]").text(description); $(".js-view-count[data-work-id=7618420]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7618420; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7618420']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7618420, 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" } } $('.js-work-strip[data-work-id=7618420]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7618420,"title":"Torralba, J. 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M. (eds.), Literature and Character Education in Universities. Theory, Method and Text Analysis, Routledge, London, 2021." 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/125861888/Brooks_E_Cohen_de_Lara_E_S%C3%A1nchez_Ostiz_A_Torralba_J_M_eds_Literature_and_Character_Education_in_Universities_Theory_Method_and_Text_Analysis_Routledge_London_2021">Brooks, E. – Cohen de Lara, E. – Sánchez-Ostiz, A. – Torralba, J. M. (eds.), Literature and Character Education in Universities. Theory, Method and Text Analysis, Routledge, London, 2021.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Literature and Character Education in Universities presents the potential of literary and philoso...</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">Literature and Character Education in Universities presents the potential of literary and philosophical texts for character education in modern universities. The book engages with theoretical and practical aspects of character development in higher education, combining conceptual discussion of the role of literature in character education with applied case studies from university classrooms. Character education within the academic context of the university presents unique challenges and opportunities. Literature and Character Education in Universities presents perspectives from academics in Europe, the USA, and Asia, offering unique insights into the ways that engaged reading and discussion of core texts can promote the development of intellectual and moral virtues. Chapters draw on a wide range of texts from Confucius' Analects to J. D. Salinger's The Catcher in the Rye, focusing on themes such as truthfulness, self-knowledge, prudence, tolerance, friendship, and humility. Literature and Character Education in Universities will be of real use to researchers, academics, and postgraduates in the fields of higher education, philosophy, and literature. 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M. (ed.), Theories of Action and Morality. Perspectives from Philosophy and Social Theory, Olms, Hildesheim, 2016." 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/14425270/Alznauer_M_Torralba_J_M_ed_Theories_of_Action_and_Morality_Perspectives_from_Philosophy_and_Social_Theory_Olms_Hildesheim_2016">Alznauer, M. – Torralba, J. M. (ed.), Theories of Action and Morality. Perspectives from Philosophy and Social Theory, Olms, Hildesheim, 2016.</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://northwestern.academia.edu/MarkAlznauer">Mark Alznauer</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://unav.academia.edu/JoseMTorralba">José M. Torralba</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The essays in this volume address the question of whether we can understand human action without ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The essays in this volume address the question of whether we can understand human action without reference to moral norms or values. Although the authors of these essays approach this question in different and sometimes even incompatible ways, they are united in thinking that it is undesirable or even incoherent to treat human agency as if it were conceptually independent of value questions. <br /> <br />The editors have attempted to invite contributions that would be interesting to both philosophers and social theorists. The conjunction of philosophic and sociological perspectives that  this volume includes might help overcome some of the mutual misunderstandings that have been fostered by a lack of dialogue between the philosophic and sociological action theory. <br /> <br />The volume includes essays by Terry Pinkard, Sebastian Rödl, Dieter Schönecker, Ana Marta González, John Levi Martin, Alejandro N. García Martínez, Sophie Djigo, Teresa Enríquez, and Evgenia Mylonaki.</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="14425270"><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="14425270"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14425270; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14425270]").text(description); $(".js-view-count[data-work-id=14425270]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14425270; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14425270']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14425270, 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" } } $('.js-work-strip[data-work-id=14425270]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14425270,"title":"Alznauer, M. – Torralba, J. 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Torralba</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://deusto.academia.edu/Mario%C5%A0ilar">Mario Šilar</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/AlejandroN%C3%A9storGarc%C3%ADaMart%C3%ADnez">Alejandro Néstor García Martínez</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bb3a18031e8015fe07bc52d70aba3524" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34165065,"asset_id":7619106,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34165065/download_file?st=MTczMzA1Mzk0NCw4LjIyMi4yMDguMTQ2&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="7619106"><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="7619106"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7619106; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7619106]").text(description); $(".js-view-count[data-work-id=7619106]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7619106; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7619106']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7619106, 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: "bb3a18031e8015fe07bc52d70aba3524" } } $('.js-work-strip[data-work-id=7619106]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7619106,"title":"García, A. 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J. M. Torralba - J. Nubiola, Eunsa, Pamplona , 2005." 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/7619082/Anscombe_G_E_M_La_filosof%C3%ADa_anal%C3%ADtica_y_la_espiritualidad_del_hombre_ed_J_M_Torralba_J_Nubiola_Eunsa_Pamplona_2005">Anscombe, G.E.M., La filosofía analítica y la espiritualidad del hombre, ed. J. M. Torralba - J. Nubiola, Eunsa, Pamplona , 2005.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Estas páginas ponen de manifiesto lo que se ha dicho sobre ella: 'es el suyo un estilo bello e im...</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">Estas páginas ponen de manifiesto lo que se ha dicho sobre ella: 'es el suyo un estilo bello e implacable, que se caracteriza por la capacidad de hacerse preguntas insólitas y de responderlas con tanta finura como rigor. Cuando Elizabeth Anscombe discute con Descartes o Hume, cuando interpreta a Aristóteles o a santo Tomás, lo que hace es mirar con ellos hacia una realidad siempre nueva y sorprendente. Y sus lectores guardamos la íntima convicción de que ella ha logrado ver más'. <br />Se recogen textos que examinan cuestiones de historia de la filosofía, filosofía de la mente, teoría del conocimiento, metafísica y ética; también se incluyen los artículos On Transubstantiation y Modern Moral Philosophy. Este último, que aparece aquí traducido al castellano por primera vez, se publicó en 1958 y contribuyó a modificar el rumbo de la filosofía moral contemporánea. <br />G.E.M. Anscombe (1919-2001) es una de las figuras más importantes de la filosofía anglosajona del siglo XX. Estudió en la Universidad de Oxford y, en 1970, pasó a ocupar la Cátedra de Filosofía de Cambridge. Fue discípula predilecta y albacea testamentaria de Ludwig Wittgenstein. Entre sus obras destacan Intention (1957) y los tres volúmenes de Collected Philosophical Papers (1981), que son buena muestra de la amplitud de sus intereses filosóficos y del rigor que le caracterizaba. Pensadora original y atenta a la realidad, participó activamente en los principales debates éticos y políticos de su tiempo. 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Conversaciones con Lourdes Flamarique, Marcela Garcia y José María Torralba, Eunsa, Pamplona, 404 pp.</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://lmu.academia.edu/MarcelaGarc%C3%ADa">Marcela García</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unav.academia.edu/JoseMTorralba">José M. Torralba</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://unav.academia.edu/LourdesFlamarique">Lourdes Flamarique</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Es propio de la condición humana conocer preguntando, de manera sucesiva y a lo largo del tiempo....</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">Es propio de la condición humana conocer preguntando, de manera sucesiva y a lo largo del tiempo. Preguntamos porque habitamos un claroscuro: disponemos de la suficiente luz para atisbar lo que no conocemos, pero no vemos tanto como para encontrar inmediatamente las respuestas que necesitamos. Así es la vida filosófica: no hay revelaciones instantáneas. Es preciso volver sobre los primeros pasos y buscar nuevos caminos, formulaciones más acertadas para los interrogantes de siempre. Las conversaciones recogidas en estas páginas recrean ese diálogo que es la entraña de la filosofía. 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España se convie...</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 Congreso de los Diputados español aprobó el pasado marzo la ley de eutanasia. España se convierte así en el séptimo país que la permite; el noveno si incluimos a Suiza y Alemania, donde hay suicidio asistido. 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M., "Peregrinos y errantes. Sobre libertad y compromiso en el mundo actual", en Nuestro Tiempo, 2021" class="work-thumbnail" src="https://attachments.academia-assets.com/66265294/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/46857259/Torralba_J_M_Peregrinos_y_errantes_Sobre_libertad_y_compromiso_en_el_mundo_actual_en_Nuestro_Tiempo_2021">Torralba, J. M., "Peregrinos y errantes. Sobre libertad y compromiso en el mundo actual", en Nuestro Tiempo, 2021</a></div><div class="wp-workCard_item"><span>Nuestro Tiempo</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cada generación necesita pensar de nuevo la libertad. Hoy, esa capacidad que permite a cada uno 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">Cada generación necesita pensar de nuevo la libertad. Hoy, esa capacidad que permite a cada uno dirigir su vida produce también una cierta sensación de malestar. No es fácil orientarse entre tantas opciones y, sobre todo, nos cuesta sentirnos libres al adquirir compromisos como la amistad, la familia o el servicio a los demás. La solución pasa por descubrir que la libertad no se reduce a la autonomía. Ese es solo el primer paso de un itinerario que termina en el amor. 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Sabernos poseedores de un valor intrínseco permite pasar de una concepción de la persona como sujeto autónomo aislado, que solo pide independencia, a la de un ser relacional, dependiente de otros y seguro de que cuenta con su apoyo incondicional.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8829781d8d0176160ebac9e8a562f2be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64701716,"asset_id":44315093,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64701716/download_file?st=MTczMzA1Mzk0NSw4LjIyMi4yMDguMTQ2&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="44315093"><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="44315093"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44315093; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44315093]").text(description); $(".js-view-count[data-work-id=44315093]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44315093; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44315093']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44315093, 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: "8829781d8d0176160ebac9e8a562f2be" } } $('.js-work-strip[data-work-id=44315093]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44315093,"title":"Torralba, J. 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M., "Post-millennials: claves intelectuales y éticas", en ACEPRENSA, 09/09/2019" class="work-thumbnail" src="https://attachments.academia-assets.com/63600290/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/43317270/Torralba_J_M_Post_millennials_claves_intelectuales_y_%C3%A9ticas_en_ACEPRENSA_09_09_2019">Torralba, J. M., "Post-millennials: claves intelectuales y éticas", en ACEPRENSA, 09/09/2019</a></div><div class="wp-workCard_item"><span>ACEPRENSA</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Los jóvenes nacidos en torno al cambio de milenio, que forman la primera generación de "digitales...</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 jóvenes nacidos en torno al cambio de milenio, que forman la primera generación de "digitales nativos", no son como sus predecesores. Están hiperconectados, pero solos en los momentos decisivos. Tienen ideales, pero fácilmente les paraliza el miedo a fracasar. Muestran una actitud inicial de sospecha, pero están abiertos a quienes les inspiran confianza. Son más receptivos a las experiencias que a los argumentos. 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M., "Eutanasia: El debate que no está siendo" (LA RAZÓN, 04/12/2018)</a></div><div class="wp-workCard_item"><span>La Razón</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Tras examinar las posturas, explico cuál considero más adecuada: no se debería legalizar la eutan...</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">Tras examinar las posturas, explico cuál considero más adecuada: no se debería legalizar la eutanasia. En ética no cabe la neutralidad, pues no todos los argumentos son igualmente válidos. 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En nuestro paí...</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 quejumbre sobre la situación de las humanidades es parte del paisaje educativo. En nuestro país cada vez son menos los estudiantes que eligen Grados de Artes y Humanidades y en las reformas del bachillerato se sustituyen las materias filosóficas por otras que fomenten el emprendimiento y la empleabilidad (lo cual aparte de ser un problema en sí mismo, se convierte en una " profecía autocumplida " ya que reduce las posibilidades laborales de los " humanistas " , entre quienes abunda el interés por docencia). En el extranjero la situación no es mejor. Recientemente se ha comentado en este mismo blog el llamativo caso de Japón. Y en USA, políticos de uno y otro signo, insisten sin reparos en que lo que el país necesita no son graduados en arte o literatura, sino en STEM (ciencia, tecnología, ingeniería y matemática). Por su parte, los defensores de las humanidades no dejan de clamar contra tales despropósitos, con la desazón de saber que tienen la batalla perdida de antemano. Hasta la aquí, la historia de siempre, con sus conocidas posturas aparentemente irreconciliables. A veces, en este tipo de debates sin visos de solución, lo que permite avanzar es cambiar el marco o encuadre, es decir, la perspectiva desde la que se plantea el asunto. Con este fin, trato de responder a las dos preguntas que aparecen en el título.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1dac4310a950cf88f8de50891f01b0de" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63629881,"asset_id":37944352,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63629881/download_file?st=MTczMzA1Mzk0NSw4LjIyMi4yMDguMTQ2&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="37944352"><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="37944352"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37944352; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37944352]").text(description); $(".js-view-count[data-work-id=37944352]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37944352; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37944352']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37944352, 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: "1dac4310a950cf88f8de50891f01b0de" } } $('.js-work-strip[data-work-id=37944352]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37944352,"title":"Torralba, J.M., \"El debate sobre la necesidad de las humanidades en la universidad: ¿Qué humanidades? ¿Necesarias para quién?\", en Universídad, 13/6/2016","translated_title":"","metadata":{"abstract":"La quejumbre sobre la situación de las humanidades es parte del paisaje educativo. 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Recientemente se ha comentado en este mismo blog el llamativo caso de Japón. Y en USA, políticos de uno y otro signo, insisten sin reparos en que lo que el país necesita no son graduados en arte o literatura, sino en STEM (ciencia, tecnología, ingeniería y matemática). Por su parte, los defensores de las humanidades no dejan de clamar contra tales despropósitos, con la desazón de saber que tienen la batalla perdida de antemano. Hasta la aquí, la historia de siempre, con sus conocidas posturas aparentemente irreconciliables. A veces, en este tipo de debates sin visos de solución, lo que permite avanzar es cambiar el marco o encuadre, es decir, la perspectiva desde la que se plantea el asunto. 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