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

In this work, some biophilosophical views of Hans Jonas are exposed and contrasted with his anthropology. For Jonas, life distinguishes itself from lifeless matter due to freedom conquered by metabolism. Perception and emotion generate a hiatus between animal impulse and its satisfaction. Animal behavior being the second  degree of freedom. With human beings a new degree of freedom arises, that implies an ontological ‘jump’ characterized by our author as transanimality. This term refers to a new mode of re-appropiation of the world, that puts some distance from a merely biological satisfaction of needs, this mode is ‘useless’ and conducts the subject to find himself and to reflect on his own existence. In this context Jonas examines three specific human signs: tools, images and tombs. Jonas’s anthropology emerges from a particular understanding of living beings and from his enlightening approach to animal behavior. We find Jonas’s approach original and intellectually fruitful. His proposal illuminates modern paleontology, provides criteria in order to judge the degree of development of a given human culture, and gives a solid ground for metaphysical developments.

The term "nuestroamericano" —used by Horacio Cerutti— is founded on the concept of "Nuestra America". The aim of this thread of thought is to assume the reality in which we live and the place in which we are; this fact is expressed through a permanent interest in the cultural and national identity, as well as a critical and explanatory reading of the development of ideas. In the case of Chile, in our judgment, the memory of the "Nuestroamericana" philosophy has tended to be erased, forgotten, being clouded by a strong Eurocentrism; as a result of this, only a small number of philosophers have concerned themselves with "the Latin American issue". In this way, this work explores the origins ofthe Latin Americanist tendency in Chilean philosophy in the second half ofthe twentieth century. In conclusion, we propose that it is not until the 80s when, thanks to the Academia de Humanismo Cristiano Philosophy Circle, a turning point with the Chilean philosophical tradition is generated, originating a more evident "nuestroamericana" tendency, which previously only had small scattered traces.

The philosophical thought of Siren Kierkegaard is built from the existential problems of the subject, such as anguish, despair and self-absorption. Ernesto Sábato's literature is developed among those issues. T his article proposes the reading of Informe sobre Ciegos, as a way of accessing from an experiential perspective to the complexity of Kierkegaard's existential thought.

This paper aims to analyze three arguments wielded by Johannes Kepler in his polemic against the cosmology of Giordano Bruno. It has been found that there is a fundamental difference between the approach of Bruno, who made the idea of an infinite universe based on his natural philosophy, and Kepler, who opted for a concentric finite universe for his astronomical system. Although there are differences between the two authors mentioned, I argue that there is also a progressive approach of Kepler to some Bruno’s theses.

 In this paper a first approach of literature to Escenas inéditas de Alicia en el país de las maravillas, by Jorge Millas is presented by means ofwhich not only the artistic value of this work of art is highlighted but also the intertextual wealth on which it is supported and maximized. Identified as a worthy object of interdisciplinary study, it is proposed to be included outrightly in the literature study programs.

The aim of this paper is to install some of the proposals of the Chilean philosopher Juan Rivano in the tradition ofLatin American philosophies of liberation. A relevant issue will be the claim that the philosophical work done in Chile is usually located in the Latin American context, which should contribute to academic discussion since there are many who maintain the opposite belief.

La mousikē (μουσική) es el núcleo del programa educativo que Aristóteles diseña en la Política para el mejor régimen. El filósofo le asigna a esta disciplina diferentes funciones y propone una consideración jerárquica de ellas. Aunque men­ciona explícitamente tres propósitos musi­cales, a saber, el juego, la educa­ción y el ocio, en el últi­mo capítulo de la obra refiere a la katharsis (κάθαρσις) como una función diferen­ciada, cuyo vínculo con las restantes no precisa (Pol. 1341b38-40). Mi propósito en el presente trabajo es mostrar que resulta proble­mático determinar el lugar que ocupa la katharsis en el esquema de las funciones musicales que Aristó­teles bosqueja en Pol. VIII 3, 5-7, en espe­cial, en relación con la función lúdica y con la educativa. En tal sentido, intentaré demostrar que su posición oscila entre ambas y que, en el caso particular de los ciuda­danos del mejor régimen, la función ética es condición de la katharsis. Con vistas a ello, analizaré los pasajes de Pol. VIII 5-7 en los que el filósofo tácita o explícita­mente refiere a este término, con especial aten­ción a la valiosa y singular considera­ción general sobre su signifi­cado, que ofrece en Pol. 1342a5-15.