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class="suggested-user-card__user-info__subheader ds2-5-body-xs">Université de Montréal</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://cuhk.academia.edu/YongHuang"><img class="profile-avatar u-positionAbsolute" alt="Yong Huang" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/6519816/3072880/38660025/s200_yong.huang.jpeg" /></a></div><div class="suggested-user-card__user-info"><a class="suggested-user-card__user-info__header ds2-5-body-sm-bold ds2-5-body-link" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">The Chinese University of Hong Kong</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a 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data-component-name="Pill" data-props="{"color":"gray","children":["Ethical relativism"]}" data-trace="false" data-dom-id="Pill-react-component-6fde8ed8-cd30-4607-889e-03a6dfa55935"></div> <div id="Pill-react-component-6fde8ed8-cd30-4607-889e-03a6dfa55935"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="45266891" href="https://www.academia.edu/Documents/in/Analogy_Philosophy_"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Analogy (Philosophy)"]}" data-trace="false" data-dom-id="Pill-react-component-a7e16abe-23b7-406a-8410-93641535b654"></div> <div id="Pill-react-component-a7e16abe-23b7-406a-8410-93641535b654"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="45266891" href="https://www.academia.edu/Documents/in/Posmodernidad"><div class="js-react-on-rails-component" style="display:none" 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class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Mauricio Beuchot</h3></div><div class="js-work-strip profile--work_container" data-work-id="107411242"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/107411242/Renascent_rationalism_robinson_h_j_"><img alt="Research paper thumbnail of Renascent rationalism (robinson h j)" 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" rel="nofollow" href="https://www.academia.edu/107411242/Renascent_rationalism_robinson_h_j_">Renascent rationalism (robinson h j)</a></div><div class="wp-workCard_item"><span>Critica</span><span>, 1979</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="107411242"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107411242"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107411242; window.Academia.workViewCountsFetcher.queue(workId, 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vera cruz" 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" rel="nofollow" href="https://www.academia.edu/95372474/La_antropologia_filosofica_de_alonso_de_la_vera_cruz">La antropologia filosofica de alonso de la vera cruz</a></div><div class="wp-workCard_item"><span>Serie E Varios Instituto De Investigaciones Juridicas Unam</span><span>, 1986</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="95372474"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa 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{"id":86817288,"title":"Actualidad de la tradición filosófica medieval: el caso de la doctrina de la analogía","internal_url":"https://www.academia.edu/86817288/Actualidad_de_la_tradici%C3%B3n_filos%C3%B3fica_medieval_el_caso_de_la_doctrina_de_la_analog%C3%ADa","owner_id":45266891,"coauthors_can_edit":true,"owner":{"id":45266891,"first_name":"Mauricio","middle_initials":null,"last_name":"Beuchot","page_name":"MauricioBeuchot","domain_name":"independent","created_at":"2016-03-16T16:44:55.213-07:00","display_name":"Mauricio Beuchot","url":"https://independent.academia.edu/MauricioBeuchot"},"attachments":[]}, 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="86817287"><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/86817287/Klaus_Hedwig_Sphaera_Lucis_Studien_sur_Intelligibilit%C3%A4t_des_Seienden_im_Kontext_der_mittelalterlichen_Lichtspekulation"><img alt="Research paper thumbnail of Klaus Hedwig, Sphaera Lucis. Studien sur Intelligibilität des Seienden im Kontext der mittelalterlichen Lichtspekulation" class="work-thumbnail" src="https://attachments.academia-assets.com/91186786/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/86817287/Klaus_Hedwig_Sphaera_Lucis_Studien_sur_Intelligibilit%C3%A4t_des_Seienden_im_Kontext_der_mittelalterlichen_Lichtspekulation">Klaus Hedwig, Sphaera Lucis. Studien sur Intelligibilität des Seienden im Kontext der mittelalterlichen Lichtspekulation</a></div><div class="wp-workCard_item"><span>Crítica (México D. F. En línea)</span><span>, 1984</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">con otra premisa y, en fin, cuándo considera que todo esfuerzo es inútil, y no ve la manera de of...</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">con otra premisa y, en fin, cuándo considera que todo esfuerzo es inútil, y no ve la manera de ofrecer un argumento en favor de al~na tesis de Spinoza. ¿La falla fundamental de todo racionalismo? Bennett no se pronuncia ni a favor ni en contra. Parece quedarse en el agnosticismo sin condenar ni al racionalismo ni a sus opuestos. Pero en una conclusión fundamental parece burlarse del intento de Spinoza por concebir "que el todo de la realidad debiera formar un solo sistema". Después de mencionar un ejemplo del cual resultaría una tesis grotesca con ninguna similitud en el amor de Dios que debiera resultar de ese sentido de la unidad totalizadora, Bennett concluye: La mente, como lo dijo Hume, tiene ",rranpropensión a derramarse sobre los objetos externos: Spinoza se ha derramado a sí mismo sobre</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0fc44dc3c224d361297f1ba6af017827" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91186786,"asset_id":86817287,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91186786/download_file?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="86817287"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86817287"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86817287; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86817287]").text(description); $(".js-view-count[data-work-id=86817287]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86817287; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86817287']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "0fc44dc3c224d361297f1ba6af017827" } } $('.js-work-strip[data-work-id=86817287]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86817287,"title":"Klaus Hedwig, Sphaera Lucis. 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Revista del Colegio de Filosofía</span><span>, 1995</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">on Antonio Gómez Robledo me hizo volver la vista hacia el tratamiento que hace Aristóteles 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">on Antonio Gómez Robledo me hizo volver la vista hacia el tratamiento que hace Aristóteles de la felicidad en su Ética eudemia. Seguiré su consejo, como un homenaje y prueba de amistad. Es, en verdad, un tratado muy hermoso. La ética de Aristóteles ha sido caracterizada como eudaimonistica, esto es, una ética centrada en, o polarizada por, la felicidad. La felicidad es lo que mueve al hombre, lo que lo hace actuar, aquello que constituye el fin último de la vida humana y, por</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6c35ff562322319659e60bdd047fb11d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91186784,"asset_id":86817286,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91186784/download_file?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="86817286"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86817286"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86817286; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86817285"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/86817285/Filosof%C3%ADa_ret%C3%B3rica_y_analog%C3%ADa_"><img alt="Research paper thumbnail of Filosofía, retórica y analogía" 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" rel="nofollow" href="https://www.academia.edu/86817285/Filosof%C3%ADa_ret%C3%B3rica_y_analog%C3%ADa_">Filosofía, retórica y analogía</a></div><div class="wp-workCard_item"><span>Helena Beristáin y Mauricio Beuchot,(comps.), Filosofía …</span><span>, 2000</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">... En verdad, la retórica parece tomar de la lógica técnicas de persuasión argumentatiwra o cogn...</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">... 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Entre esas voces que se levantaron en defensa de los derechos humanos se cuenta Ia del agustino fray Alonso de Ia Vera Cruz, que sólo es una entre muchas. Veremos sus planteamientos. Y primero trataremos de marcar adecuadamente el sentido del problema, el sentido del escolasticismo que Ie sirvió de base para sus teorizaciones y el humanismo que adquirió en España y que compartió con una buena parte de los evangelizadores del Nuevo Mundo. Así podremos captar el sentido de su respuesta a Ia problemática de los derechos humanos. FRAY ALONSO DE LA VERA CRUZ. SU VIDA Y ESCRITOS Alonso Gutiérrez nace hacia 1504, en Caspueñas, diócesis de Toledo.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ecd2cf5310000d8c248dc1523eaf7303" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88726400,"asset_id":83354593,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88726400/download_file?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="83354593"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83354593"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83354593; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=83289827]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289827,"title":"El estudio de la filosofía en la orden dominicana","internal_url":"https://www.academia.edu/83289827/El_estudio_de_la_filosof%C3%ADa_en_la_orden_dominicana","owner_id":45266891,"coauthors_can_edit":true,"owner":{"id":45266891,"first_name":"Mauricio","middle_initials":null,"last_name":"Beuchot","page_name":"MauricioBeuchot","domain_name":"independent","created_at":"2016-03-16T16:44:55.213-07:00","display_name":"Mauricio Beuchot","url":"https://independent.academia.edu/MauricioBeuchot"},"attachments":[]}, 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="83289826"><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/83289826/El_concepto_de_creaci%C3%B3n_en_Santo_Tom%C3%A1s_y_algunos_antecedentes_suyos_The_Concept_of_Creation_in_Saint_Thomas_and_Some_Antecesors"><img alt="Research paper thumbnail of El concepto de creación en Santo Tomás y algunos antecedentes suyos / The Concept of Creation in Saint Thomas and Some Antecesors" class="work-thumbnail" src="https://attachments.academia-assets.com/88684952/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/83289826/El_concepto_de_creaci%C3%B3n_en_Santo_Tom%C3%A1s_y_algunos_antecedentes_suyos_The_Concept_of_Creation_in_Saint_Thomas_and_Some_Antecesors">El concepto de creación en Santo Tomás y algunos antecedentes suyos / The Concept of Creation in Saint Thomas and Some Antecesors</a></div><div class="wp-workCard_item"><span>Revista Española de Filosofía Medieval</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this work is intended to draw the historical line of the doctrines of the creation from the Gr...</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 work is intended to draw the historical line of the doctrines of the creation from the Greeks unto Saint Thomas. He is the one that makes the synthesis of the explications of the creation given by the Holy Fathers in the Patristic Tradition an also in the Medieval Tradition. He avoids the expressions who approachs to pantheism or emanatism and acheives a very clear and orthodox exposition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49177b91e4914fddaae1b139615fd612" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684952,"asset_id":83289826,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684952/download_file?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="83289826"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289826"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289826; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="83289825"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/83289825/Eduardo_Rabossi_Teor%C3%ADas_del_significado_y_actos_ling%C3%BC%C3%ADsticos"><img alt="Research paper thumbnail of Eduardo Rabossi, Teorías del significado y actos lingüísticos" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/83289825/Eduardo_Rabossi_Teor%C3%ADas_del_significado_y_actos_ling%C3%BC%C3%ADsticos">Eduardo Rabossi, Teorías del significado y actos lingüísticos</a></div><div class="wp-workCard_item"><span>Crítica (México D. F. En línea)</span><span>, 1981</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83289825"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289825"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289825; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83289825]").text(description); $(".js-view-count[data-work-id=83289825]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83289825; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83289825']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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" } } $('.js-work-strip[data-work-id=83289825]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289825,"title":"Eduardo Rabossi, Teorías del significado y actos lingüísticos","internal_url":"https://www.academia.edu/83289825/Eduardo_Rabossi_Teor%C3%ADas_del_significado_y_actos_ling%C3%BC%C3%ADsticos","owner_id":45266891,"coauthors_can_edit":true,"owner":{"id":45266891,"first_name":"Mauricio","middle_initials":null,"last_name":"Beuchot","page_name":"MauricioBeuchot","domain_name":"independent","created_at":"2016-03-16T16:44:55.213-07:00","display_name":"Mauricio Beuchot","url":"https://independent.academia.edu/MauricioBeuchot"},"attachments":[]}, 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="83289824"><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/83289824/J_J_E_Gracia_Individuality_An_Essay_on_the_Foundations_of_Metaphysics"><img alt="Research paper thumbnail of J.J.E. Gracia, Individuality. An Essay on the Foundations of Metaphysics" class="work-thumbnail" src="https://attachments.academia-assets.com/88684947/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/83289824/J_J_E_Gracia_Individuality_An_Essay_on_the_Foundations_of_Metaphysics">J.J.E. Gracia, Individuality. An Essay on the Foundations of Metaphysics</a></div><div class="wp-workCard_item"><span>Crítica (México D. F. En línea)</span><span>, 1990</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Es muy significativo el título de esta obra. Se trata, en verdad, de un estudio de metafísica, es...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Es muy significativo el título de esta obra. Se trata, en verdad, de un estudio de metafísica, esta disciplina que, a pesar de los intentos que secularmente se han hecho por acallarla, resurge y se nos muestra como irrenunciable. En efecto, es el problema de los individuos, al igual que el de los universales, uno de los que constituyen lo más nuclear de la ontología o metafísica. Gracia tiene el mérito de conjuntar en su planteamiento metafísico tanto la vertiente escolástica como la vertiente" analítica" moderna. Vemos en esta obra una muestra del protocolo intelectual de Gracia: comienza tomándose la molestia de aclarar los principales términos que intervienen en la discusión-cosa que, por otra parte, corresponde a la declaratio terminorum de los escolásticos-y de plantear cuidadosamente los problemas involucrados-los escolásticos lo llamabanstatw quaestionis [el establecimiento de la cuestión]. La estructuración es muy lógica y ya la ha probado y experimentado en otras obras (la dedicada a Suárez y la dedicada al problema de la individuación en la Alta Edad Media), destacando los problemas capitales: (i) la intensión de "individualidad", (ii) su extensión, (iii) su statwontológico, (iv) el principio de individuación, (v) la discerníbilidad de los individuos y (vi) la referencia semántica a ellos. En cuanto a la intensión de la individualidad, Gracia excluye el que pueda verse como indivisibilidad, distinción, división, identidad o impredicabilidad, y acepta una solución que nos recuerda a Boecio, a saber, la tesis de que ser individuo consiste en ser incapaz de ser ejemplificado (sólo puede ser ejemplificado el universal). Por lo que hace a la extensión de la individualidad, excluye dos posturas extremas: la de que nada es individuo y la de que todo lo es, para ubicarse en una postura intermedia, según la cual algunas cosas son</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81d44cbb85824e1eb5cfc77840e10b93" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684947,"asset_id":83289824,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684947/download_file?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="83289824"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289824"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289824; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83289824]").text(description); $(".js-view-count[data-work-id=83289824]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83289824; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83289824']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "81d44cbb85824e1eb5cfc77840e10b93" } } $('.js-work-strip[data-work-id=83289824]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289824,"title":"J.J.E. 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F. 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Al ser un místico...</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">RESEÑAS BIBLIOGRÁFICAS que en ellas se encuentra de ser es pre• sencia de Dios. Al ser un místico especulativo, Eck. hart no agota su discurso en un len. guaje negativo, sino que utiliza además un lenguaje analógico. Relaciona a las La obra de KIein tiene el mérito de creaturas con Dios a través de la analoproyectar nueva luz sobre algunas cues-gía, en forma de enunciados metafísltiones difíciles que se han venido deba. coso Su metafísica es un compuesto de tiendo desde antiguo en torno al pensa. dialéctica y analogía; por tanto, su mémiento de Eckhart. Con su excelentedo. todo puede ser llamado "analéctico". cumentación, nos ubica en el contexto Toma como analogía la de atribución, eckhartiano de manera apropiada: es en la que hay un analogado principal al que se atribuye adecuadamentela pro• una "mística especulativa".</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="22e6bba8587cca1e18c741bc10873e72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684946,"asset_id":83289822,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684946/download_file?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="83289822"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289822"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289822; 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Homenaje en el IV centenario de su nacimiento</a></div><div class="wp-workCard_item"><span>Revista de filosofía DIÁNOIA</span><span>, 1980</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En esta época de la publicación de Diánoia no se incluían resúmenes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fb4cf1c8d5f5b0da40c102e83e14bafc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684945,"asset_id":83289821,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684945/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83289821"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289821"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289821; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83289821]").text(description); $(".js-view-count[data-work-id=83289821]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83289821; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83289821']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "fb4cf1c8d5f5b0da40c102e83e14bafc" } } $('.js-work-strip[data-work-id=83289821]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289821,"title":"Universales y abstracción en Francisco de Araújo (1580–1664). 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Studien sur Intelligibilität des Seienden im Kontext der mittelalterlichen Lichtspekulation" class="work-thumbnail" src="https://attachments.academia-assets.com/91186786/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/86817287/Klaus_Hedwig_Sphaera_Lucis_Studien_sur_Intelligibilit%C3%A4t_des_Seienden_im_Kontext_der_mittelalterlichen_Lichtspekulation">Klaus Hedwig, Sphaera Lucis. Studien sur Intelligibilität des Seienden im Kontext der mittelalterlichen Lichtspekulation</a></div><div class="wp-workCard_item"><span>Crítica (México D. F. En línea)</span><span>, 1984</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">con otra premisa y, en fin, cuándo considera que todo esfuerzo es inútil, y no ve la manera de of...</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">con otra premisa y, en fin, cuándo considera que todo esfuerzo es inútil, y no ve la manera de ofrecer un argumento en favor de al~na tesis de Spinoza. ¿La falla fundamental de todo racionalismo? Bennett no se pronuncia ni a favor ni en contra. Parece quedarse en el agnosticismo sin condenar ni al racionalismo ni a sus opuestos. Pero en una conclusión fundamental parece burlarse del intento de Spinoza por concebir "que el todo de la realidad debiera formar un solo sistema". Después de mencionar un ejemplo del cual resultaría una tesis grotesca con ninguna similitud en el amor de Dios que debiera resultar de ese sentido de la unidad totalizadora, Bennett concluye: La mente, como lo dijo Hume, tiene ",rranpropensión a derramarse sobre los objetos externos: Spinoza se ha derramado a sí mismo sobre</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0fc44dc3c224d361297f1ba6af017827" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91186786,"asset_id":86817287,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91186786/download_file?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="86817287"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86817287"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86817287; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86817287]").text(description); $(".js-view-count[data-work-id=86817287]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86817287; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86817287']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "0fc44dc3c224d361297f1ba6af017827" } } $('.js-work-strip[data-work-id=86817287]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86817287,"title":"Klaus Hedwig, Sphaera Lucis. 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Revista del Colegio de Filosofía</span><span>, 1995</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">on Antonio Gómez Robledo me hizo volver la vista hacia el tratamiento que hace Aristóteles 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">on Antonio Gómez Robledo me hizo volver la vista hacia el tratamiento que hace Aristóteles de la felicidad en su Ética eudemia. Seguiré su consejo, como un homenaje y prueba de amistad. Es, en verdad, un tratado muy hermoso. La ética de Aristóteles ha sido caracterizada como eudaimonistica, esto es, una ética centrada en, o polarizada por, la felicidad. 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En verdad, la retórica parece tomar de la lógica técnicas de persuasión argumentatiwra o cogn...</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 verdad, la retórica parece tomar de la lógica técnicas de persuasión argumentatiwra o cognitiva, y de la psicología y la poética, técnicas de persua ... concessis o por las consecuencias de lo que se ha concedido-o se sostiene; y otro que es exactamente ad per-sonam, y que ...</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="86817285"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86817285"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86817285; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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Entre esas voces que se levantaron en defensa de los derechos humanos se cuenta Ia del agustino fray Alonso de Ia Vera Cruz, que sólo es una entre muchas. Veremos sus planteamientos. Y primero trataremos de marcar adecuadamente el sentido del problema, el sentido del escolasticismo que Ie sirvió de base para sus teorizaciones y el humanismo que adquirió en España y que compartió con una buena parte de los evangelizadores del Nuevo Mundo. Así podremos captar el sentido de su respuesta a Ia problemática de los derechos humanos. FRAY ALONSO DE LA VERA CRUZ. SU VIDA Y ESCRITOS Alonso Gutiérrez nace hacia 1504, en Caspueñas, diócesis de Toledo.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ecd2cf5310000d8c248dc1523eaf7303" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88726400,"asset_id":83354593,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88726400/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83354593"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83354593"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83354593; 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He is the one that makes the synthesis of the explications of the creation given by the Holy Fathers in the Patristic Tradition an also in the Medieval Tradition. He avoids the expressions who approachs to pantheism or emanatism and acheives a very clear and orthodox exposition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49177b91e4914fddaae1b139615fd612" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684952,"asset_id":83289826,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684952/download_file?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="83289826"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289826"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289826; 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F. En línea)</span><span>, 1981</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83289825"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289825"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289825; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83289825]").text(description); $(".js-view-count[data-work-id=83289825]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83289825; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83289825']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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" } } $('.js-work-strip[data-work-id=83289825]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289825,"title":"Eduardo Rabossi, Teorías del significado y actos lingüísticos","internal_url":"https://www.academia.edu/83289825/Eduardo_Rabossi_Teor%C3%ADas_del_significado_y_actos_ling%C3%BC%C3%ADsticos","owner_id":45266891,"coauthors_can_edit":true,"owner":{"id":45266891,"first_name":"Mauricio","middle_initials":null,"last_name":"Beuchot","page_name":"MauricioBeuchot","domain_name":"independent","created_at":"2016-03-16T16:44:55.213-07:00","display_name":"Mauricio Beuchot","url":"https://independent.academia.edu/MauricioBeuchot"},"attachments":[]}, 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="83289824"><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/83289824/J_J_E_Gracia_Individuality_An_Essay_on_the_Foundations_of_Metaphysics"><img alt="Research paper thumbnail of J.J.E. Gracia, Individuality. An Essay on the Foundations of Metaphysics" class="work-thumbnail" src="https://attachments.academia-assets.com/88684947/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/83289824/J_J_E_Gracia_Individuality_An_Essay_on_the_Foundations_of_Metaphysics">J.J.E. Gracia, Individuality. An Essay on the Foundations of Metaphysics</a></div><div class="wp-workCard_item"><span>Crítica (México D. F. En línea)</span><span>, 1990</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Es muy significativo el título de esta obra. Se trata, en verdad, de un estudio de metafísica, es...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Es muy significativo el título de esta obra. Se trata, en verdad, de un estudio de metafísica, esta disciplina que, a pesar de los intentos que secularmente se han hecho por acallarla, resurge y se nos muestra como irrenunciable. En efecto, es el problema de los individuos, al igual que el de los universales, uno de los que constituyen lo más nuclear de la ontología o metafísica. Gracia tiene el mérito de conjuntar en su planteamiento metafísico tanto la vertiente escolástica como la vertiente" analítica" moderna. Vemos en esta obra una muestra del protocolo intelectual de Gracia: comienza tomándose la molestia de aclarar los principales términos que intervienen en la discusión-cosa que, por otra parte, corresponde a la declaratio terminorum de los escolásticos-y de plantear cuidadosamente los problemas involucrados-los escolásticos lo llamabanstatw quaestionis [el establecimiento de la cuestión]. La estructuración es muy lógica y ya la ha probado y experimentado en otras obras (la dedicada a Suárez y la dedicada al problema de la individuación en la Alta Edad Media), destacando los problemas capitales: (i) la intensión de "individualidad", (ii) su extensión, (iii) su statwontológico, (iv) el principio de individuación, (v) la discerníbilidad de los individuos y (vi) la referencia semántica a ellos. En cuanto a la intensión de la individualidad, Gracia excluye el que pueda verse como indivisibilidad, distinción, división, identidad o impredicabilidad, y acepta una solución que nos recuerda a Boecio, a saber, la tesis de que ser individuo consiste en ser incapaz de ser ejemplificado (sólo puede ser ejemplificado el universal). Por lo que hace a la extensión de la individualidad, excluye dos posturas extremas: la de que nada es individuo y la de que todo lo es, para ubicarse en una postura intermedia, según la cual algunas cosas son</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81d44cbb85824e1eb5cfc77840e10b93" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684947,"asset_id":83289824,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684947/download_file?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="83289824"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289824"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289824; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83289824]").text(description); $(".js-view-count[data-work-id=83289824]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83289824; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83289824']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "81d44cbb85824e1eb5cfc77840e10b93" } } $('.js-work-strip[data-work-id=83289824]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83289824,"title":"J.J.E. 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F. En línea)</span><span>, 1984</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7c91e80284761aae58e14b6bfd8230dc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684951,"asset_id":83289823,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684951/download_file?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="83289823"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289823"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289823; 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Al ser un místico...</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">RESEÑAS BIBLIOGRÁFICAS que en ellas se encuentra de ser es pre• sencia de Dios. Al ser un místico especulativo, Eck. hart no agota su discurso en un len. guaje negativo, sino que utiliza además un lenguaje analógico. Relaciona a las La obra de KIein tiene el mérito de creaturas con Dios a través de la analoproyectar nueva luz sobre algunas cues-gía, en forma de enunciados metafísltiones difíciles que se han venido deba. coso Su metafísica es un compuesto de tiendo desde antiguo en torno al pensa. dialéctica y analogía; por tanto, su mémiento de Eckhart. Con su excelentedo. todo puede ser llamado "analéctico". cumentación, nos ubica en el contexto Toma como analogía la de atribución, eckhartiano de manera apropiada: es en la que hay un analogado principal al que se atribuye adecuadamentela pro• una "mística especulativa".</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="22e6bba8587cca1e18c741bc10873e72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88684946,"asset_id":83289822,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88684946/download_file?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="83289822"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83289822"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83289822; 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