Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

In Timaeus the mouth is the meeting place of the necessary and the best. I will take this as a starting point to reflect on the entities that exercise an intermediary (metaxý ) function in Platonic thought. To do so, I will resort to analogy as defined by Aristotle in Nicomachean Ethics and Poetics. The aim is to show the importance of these mediating figures in the unitary conception of the human being and of the healthy political community, which, as described in Republic V, should be as a single individual.

It is well known that Aristotle privileges the soul over the body throughout his work. However, it is no less true that he believes that the body constitutes an important object of inquiry, among other reasons, due to its relevance within his practical philosophy. Keeping in mind these remarks, this article, first, shows why Aristotle considers the soul more important than the body from an ontological point of view; secondly, it indicates that the same is also valid with regard to practical philosophy; third, it argues that, nevertheless, for Aristotle it is essential that the good politician not only legislate on the soul, but also on the body; fourth and last, it brings up a series of texts from Book VII of Aristotle’s Politics, which shows the relevance of the legislation on the body,including a eugenic plan.

The economic aspects of the body in ancient Greece have not raised much scholarly interest so far. However, they play a central part, the body being the meeting point of natural, economic and political dynamics. In this article, I will show that Aristotle, making tacit use of his own biological knowledge as well as common and ideological representations of the body, points out how in the oikos two types of bodies are manufactured that are differentiated by their function, appearance, and capacities: the bodies that are mobilized in economic activities and the bodies which are required for political activities.

The Orphic doctrine of the body as the tomb andprison of the soul where it expiates a guilt committed before being born into this world, is found in several platonic dialogues. We question in this article whether Plato, who has been influenced by Orphism, has conceived the body in the same way as the followers of Orpheus. We propose that Plato has so attenuated the negativity of the Orphic doctrine of the body that the pessimism of the Orphics cannot be attributed to him. In addition, we argue that the body is, according to Platonism, a means for the soul that begins the process of ascension towards the true reality (the Forms).

Second-order abstraction was Frege's device par txcellence forintroducing the objects of arithmetic. He believed that the numbers hadto be defined as purely Iogical objects in order to establish the thesisthat arithmetic is a branch of Iogic.

The question of conceptual change in science has preoccupied epistemologists during the past the past twentieth century with an emphasis that it did not have in previous centuries. past centuries. The historicity of science has become an evidence that almost no one doubts.

This article deals with how the feminist concept of the imaginary should be thematized as a topography of space and time. It also calls attention to two anthropological categories relating experience and expectations. Imaginaries are not material spaces but places that make us aware that we actually have an image of ourselves. On the other hand, films and our self-representations are analogous to our imaginaries inasmuch as we are permanently interpreting ourselves and our projects of social transformation. Thus, imagination is the mediating space in which we link action to our practices of instituting and creating our political and social spaces. This essay also claims that feminism must go beyond the public sphere as a means to enlarge the political domain 

Carlos Sánchez, Emilio Uranga’s Analysis of Mexican Being. A Translation and Critical Introduction, Bloomsbury Academic, Londres/Nueva York, 2021, 232 pp.

The recovery of philosophy implies acknowledging the peculiar character of philosophical experienceexposed by José Ortega y Gasset in his important and posthumous book on Gottfried Leibniz, La idea de principio en Leibniz (1958/1992). In order to show forth the lively aspect of such a millennial experience, Ortega carries out a meticulous study of the distinctive mode of thinking in Antiquity, the Middles Ages, modern epoch from Descartes to Leibniz, and leading up to twentieth century philosophy. In the same manner he delves into the scientific mode of thinking from Euclid to contemporary physics, and into decisive aspects of art, myth and poetry as well. The following text has as starting point the question about the ultimate ground of reality, and the intertwinement of the infinite multiplicity of phenomena and the integral activity of real phenomena.This paper also deals with Ortega’s elucidation of Leibniz’s work and Ortega’s diverse perspectives on the activity of philosophy in order to confirm the independence of philosophical thought from theology, science, and the arts. Finally, I suggest that The idea of principle in Leibniz may be taken as a compass to immerse oneself into the conceptual and literary richness of the great Spanish thinker.

Por frágiles que sean, la memoria y el homenaje son probablemente las únicas maneras de superar el vacío abierto por la desaparición de figuras familiares e impactantes, y de reconocer colectivamente su aportación a la comunidad. El fallecimiento en 2019 del profesor José R. Silva de Choudens, director del Departamento de Filosofía en la década de los 1990, nos priva de una personalidad caracterizada, entre otras cosas, por su honestidad intelectual, su riguroso compromiso con las diversas expresiones del racionalismo, y su mirada tan inteligente. Las contribuciones de este número de homenaje de Diálogos reflejan la diversidad de los intereses filosóficos de nuestro colega y amigo, y la constelación de vínculos personales y filosóficos que supo tejer con distinguidos colegas de Puerto Rico y de otros países a lo largo de su carrera, como especialista de filosofía moderna y del pensamiento de Leibniz en particular. Es aquí el lugar de agradecer a todos los autores por su participación a este número, no solo por el valor de sus textos sino por contribuir a hacer de Diálogos y del Departamento de Filosofía de la Universidad de Puerto Rico un genuino lugar del pensamiento filosófico, en la gran diversidad de sus épocas, corrientes y métodos.