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

From November 2019 to March 2020 the Valle-Inclán Theatre in Madrid hosted «Sendero Fortún», a theatrical diptych integrated by Celia en la Revolución and Elena Fortún, aimed to recover and disseminate the figure of Encarnación Aragoneses –alias Elena Fortún– and her work. Through the text and direction of Elena Fortún, María Folguera uses the theatrical device as means to develop a research project that emanates from the revision of Elena Fortún’s public and private texts, postulating itself as a new source of study of the author and her context. This article analyzes the twofold results of Folguera’s work: on the one hand, the posing of a series of observations about the act of writing and female authorship; and on the other, how this necessarily relates to the creation of a collective memory of characters and places pivotal to the life and times of Fortún, among which the importance of the Lyceum Club and its environment stand out.

The playwright from Madrid Lucía Carballal (1984) has started achieving a great relevance in Spaniard theatrical circuits. This article aims to analyze her published plays from 2006 to nowadays, for drawing her poetic’s different characteristics. To acomplished this task I have aproach her plays from three levels of sense. Firstly, the formal level, whose main characteristic is her poetic theatre and its link with new realisms; secondly, the thematic level, in which stands out her social critique; and, thirdly, the stage level, in which can be seen her colective understanding on theatre. In this way, it is created a complete conceptual map of the author’s dramatic creation.

The economic inclusion of the vulnerable and/or excluded from the market constitutes an element of unsustainability both for the market and for states, societies and economic agents. In his works, Adam Smith addressed this problem by proposing a double reciprocal system of economic behavior: the exchange of equivalents, based on self-interest and the contract between the parties, and inclusive reciprocity, based on the benevolence and active participation of the parties. involved and/or affected. While the former was shown to be the most suitable for establishing relationships between economic agents within the market, the latter offered the possibility of achieving effective inclusion of both the vulnerable and the excluded. The objective of this work will be to propose an inclusive reciprocity of Adam Smith, developed through the cordial recognition of Adela Cortina, as a mechanism of effective economic inclusion of vulnerable economic agents and non-economic agents.

The paper proposes a Reading of Schillers’ letters On the aesthetic Education of Man from the viewpoint of the concept “sociability” with which Schiller situates, in the last letter, the territory where the aesthetic way towards “freedom” would break through. It is pointed to the propagation of the sociability concept via the kantian anthropology and the sociology of Simmel. It is postulated the affinity of this approach with the contemporary thinking of the event.

The article presents a critical reading of Enrique Dussel’s philosophy, where the breaks and continuities of his early and mature ethical project are considered. The objective of the research is to explore and expose the author’s thinking in relation to the problems, criticisms and controversies that it presents. For this, the early ethical and political positions of his philosophy are clarified, the place of criticism of Horacio Cerutti, the structure of mature ethics, the debate with Karl-Otto Apel, the structure of the Politics of Liberation and the criticism of Santiago Castro-Gómez. The article presents a secular and critical reading of one of the most relevant liberation philosophies in Latin America.

This paper proposes a double reflection on the cognitive differences between humans and machines from ethics. In the first place, I will try to differentiate between human thought and machine processing through etymological, semantic and comparative methods that will reveal why it is not possible to attribute thinking capacities to artificial intelligences. On the other hand, these terms will be related to the praxis of representative democracy through various examples. This analysis is based on three aims: the need for mutual recognition through language; the commitment acquired through the word; and democracy as an expression of justice.

The international movement of people leads to the analysis of ways of promoting more open and inclusive societies at the cultural level. During this research, Seyla Benhabib’s proposal regarding cultural narratives was analyzed trying to answer the question: What type of cultural recognition policies may be promoted in a liberal democratic model? It was concluded that the incorporation of the concept of cultural narratives, together with other existing notions of culture, may favour complex reflections regarding cultural aspects, questioning stereotyped visions, and promoting the conformation of more comprehensive societies.

Thesis 1 In the rectoral writings, central ideas of analytics reappear, with another language and in another semantic space. The resolved Dasein, identified with the «destiny of the people», represents the transition from the «proper» existence to an improper policy. Thesis 2. The idea of being in the world replaces the suspended world of phenomenology and posits it as constitutive of human reality; at the same time, it rest validity to the common world, so that it preserves the suspension of a primary dimension of existence: that of being with others in a shared space. Thesis 3. The suspension / invalidation of politics, and its replacement by the “historicity of history” represents a kind of sublimated politics, that is, a derivative of the phenomenological method of idealities. The «great foolishness» (grosse Dummheit) would be the attempt to give content to the idea of «historicity»; and the “spiritual leadership” (geistige Führerschaft), the Heideggerian version of the Platonic government of the philosophers. Thesis 4. In its «inner truth», National Socialism is the beginning of a «new beginning», the promise of a counter movement of decadence; it requires traversing “the zero meridian of total nihilism”, preparatory to the advent of a post-Christian technical world.

Given some shared philosophical theses, in this article I firstly analyze how comparing Searle and Descartes creates a philosophical déjà vu effect. The mind that exists from a first-person viewpoint is the first thesis. How a primitive concept defines the mind is the second. The internalist conditions of satisfaction in intentionality is the third. The machine-body is the fourth. Secondly, I argue that, since both philosophers have incompatible worldviews –the deist metaphysics versus the “basic facts”, and a “basic” biological fact suggests that the mind can’t exist separately from the body (brain), Searle embraces neither Cartesian nor property dualism.