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More than three decades ago, in 1967, Roberto Torretti published his important book Manuel Kant: A Study on the Foundations of Critical Philosophy. philosophy. The hierarchy of this book far surpasses its expressed purpose of having been "conceived to help people of the to have been "conceived to help Spanish-speaking people who intend toSpanish-speaking people who intend to study Kant's thought".  

Kafka had been one of the favorite writers of my formative years in the Comparative Literature department and I had read about it in several courses offered on it, one of which was taught by my esteemed professor, Carla Cordua. Obviously, the passage cited by Cano Gaviria was from Kafka and I only got home after the trip to start reading Considerations about sin, the text from which the passage came. The process between Kafka and Benjamin made cherry water in my mouth, and Blanchot's comment placed it in its proper context.            

The fact that the famous "Essay on Miracles" (Section X Hume's Inquiry into Human Understanding) raised crucial questions surrounding the foundations of such diverse disciplines such as ontology, natural science, theology, and historiography is one of the reasons that explains why it has generated a bibliography truly prodigious and perhaps also because it is not idle to reflect on this matter again.

In philosophical terms, skepticism may well be considered different ways: as a school, as an attitude, as a strategy. The methodical demolition of the pretensions will be able to gain more force in him of dogmatic knowledge, the administration of one's own life in the midst of a world that continuous change makes elusive or constant vigilance of the prejudiced coercion of knowledge in favor of its advance.

The 20th century has been dominated by specialism in all its forms. It is something so well known that it has already become a cliché: we have become accustomed to blaming it for almost all ills, from the holocaust of the Second World War to recurrent environmental catastrophes. However, little has been done to correct it, so either we are hypocrites, or - what is more likely and reassuring - its eradication is beyond our power.

Among the books and articles by Dr. Carla Cordua there is one entitled Wittgenstein Reorientation of Philosophy (1997); there is also an article on "Wittgenstein's religiosity", and in his latest work Ideas and Occurrences he returns again to the thought of the Viennese philosopher.

A fundamental theme of Hegelian aesthetics and philosophy is that of the Enal del arte, a topic that has been the subject of extensive discussion in the twentieth century XX, and that has been taken up with insistence in the last twenty years by Arthur C. Danto

In September 1904, i. e. around the last turn of a century, Henri Poincaré , the great French mathematician, gave a speech on the prospects of mathematical physics at the Congress for Art and Science in St. Louis.

Self-knowledge and examination of conscience are relevant practices in spiritual direction. The teacher undertakes a kind of diagnosis of his disciple in favor of his moral improvement that would consist in alleviating or curing his passions. Thanks to an acute psychological attention (anchored in a vision of the world and of man) the indispositions and predispositions of the disciple are valued in that philosophical journey that is also an art of living well. The progress and relapses do not concern exclusively the psychic, but refer to the somatic: age, the strengths and weaknesses of the body, the opportune moment, the environment are somany elements that are taken into account to ensure the health of the soul. The assessment of these considerations occurs inthe ascesis of dialogue from what could be called a master and disciple becoming. In spiritual direction, writing –mostly in the epistolary modality– is a support to enliven the philosophical logos (or the ratio ) and it is, at the same time, a test of existences between laudable transformations and physiological impediments. Taking Seneca as a core example, and being attentive to the crises and written progress, we propose to restore, in some way, the vigor, validity and limits of that discipline of life, where the body of the text is offered precisely as a philosophical expressiveness.

An interest in the vital problems of the human being led Epicurus to distance himself from the theorizations and dedicate himself to thinking maxims by which the man could get hold of objects of well-being. Epicurus assumes the body and sensitive life as principles of a well-being that rests on the affections (πάθη), although these are effects of the stimuli of the environment, in addition to being sources of the attitudes of acceptance or rejection that determine actions. Is true that sensualist perspective describes εὐδαιμονία as the satisfaction of desires and daily needs, but it becomes clear that desires do not always coincide with the interest of well-being and can contradict this end. This paper scrutinizes the arguments that validate body and senses to know the world and act accordingto what is perceived in the face of some skeptical and plutarchian criticisms.