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Journal articles on the topic 'Spanish Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Leszczyna, Dorota. "Following Kant's footsteps in Spain." Studia z Historii Filozofii 14, no. 4 (January 16, 2024): 11–26. http://dx.doi.org/10.12775/szhf.2023.027.

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In 1876, Hans Vaihinger, a German philosopher and professor at the University of Halle, founded the journal Kant-Studien. One of the main objectives of this project was to investigate the impact of Kantian philosophy outside Germany. The first correspondent for the journal was a Polish philosopher and national activist – Wincenty Lutosławski. His report on the study of the Spanish reception of Kant was published in the first issue of the journal Kant-Studien in 1897 under the title “Kant in Spanien.” In my article I present the history of the emergence of Lutosławski’s report and I describe the Polish encounters with Spanish culture and philosophy in the 19th century.

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2

White, John. "Philosophy in Spanish Schools." Cogito 2, no. 3 (1988): 32–33. http://dx.doi.org/10.5840/cogito19882330.

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3

MUÑIZ RODRÍGUEZ, Vicente. "Pensamiento escotista en la España medieval (Siglos XIV-XV)." Revista Española de Filosofía Medieval 3 (October 1, 1996): 77. http://dx.doi.org/10.21071/refime.v3i.9718.

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Scot's thought in he Spanish Medieval Philosophy. Duns Scot's philosophical doctrine got a great development in the Iberian Peninsula, especially in the Kingdom og Aragon, during 14th-16th centuries. But not all the Spanish Scotists were faithfull interpreters of Scot's thought, as it happened to Antonio Andres, the most representative philosopher of the Spanish Scotism.

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4

Nogueroles, Marta. "Women in the Spanish philosophy." Kultura i Wartości, no. 28 (February 14, 2020): 293. http://dx.doi.org/10.17951/kw.2019.28.293-306.

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<p>W artykule chcę pokazać nie tylko jak hiszpańskie filozofki nie tylko odzyskują pozycję w historii filozofii, której to pozbawił je patriarchat, lecz także że coraz więcej kobiet zajmuje odpowiedzialne stanowiska w różnych instytucjach. Tezom tym towarzyszą postulaty, by dokładniej zbadać i upublicznić myśl filozoficzną tworzoną przez kobiety, by przyszłe pokolenia młodych myślicieli nie były pozbawione możliwości odniesienia się do koncepcji feministycznych.</p>

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5

Verano Gamboa, Leonardo Fabio. "Editorial [Spanish]." Eidos, no. 28 (June 8, 2020): 9–14. http://dx.doi.org/10.14482/eidos.28.001.18.

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6

Büttner, Kai Michael, and José Joaquín Andrade Álvarez. "Editorial [Spanish]." Eidos, no. 33 (September 15, 2020): 9–15. http://dx.doi.org/10.14482/eidos.33.001.15.

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7

Manzanero, Delia. "Krausist Criticism of the European Imperial Nationalism Doctrine." Human Affairs 32, no. 1 (January 1, 2022): 39–47. http://dx.doi.org/10.1515/humaff-2022-0004.

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Abstract This study presents some of the contributions to the process of the constructing Europe since the illustrated ideas of the German philosopher Krause that were promoted and represented by eminent Spanish Krausist legal experts, such as Francisco Giner de los Ríos. His conception of Europe and European civilisation contains theories that, despite being surprising and openly opposed at the time, have today become part of the global heritage of modern day legal philosophy and our social aspirations. We firstly study how the development of the Krausist legal philosophy contributed to the political development of Spain and how this ius-philosophical thinking had a modernising influence on Spanish legal philosophy and science. Secondly, we delve deeper into the basic principles of Krausist legal-sociological theory that have had a major influence on Europeanisation, reviewing its most ardent criticism of the European imperial nationalism doctrine.

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8

Sols Lucia, José. "Ignacio Ellacuría, filósofo mártir de la realidad histórica, discípulo de Xavier Zubiri." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1619–58. http://dx.doi.org/10.17990/rpf/2020_76_4_1619.

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Father Ignacio Ellacuría (1930-1989) was a Spanish Jesuit philosopher and the most important disciple of another great Spanish philosopher, Xavier Zubiri (1898-1983). Ellacuría was sent to El Salvador (Central America) in 1949 at eighteen, and after degrees in humanities, philosophy, and theology in Ecuador and Austria (where he was disciple of Karl Rahner), he travelled to Spain in 1962 for doctoral studies with Zubiri. There he became perhaps the leading specialist on Zubiri’s philosophy, which first analyzes reality as a dynamically structured epigenetic system tracing its emergence from material through organic to historical reality (open to transcendence), and second, which postulates the concept of sentient intelligence through which we are able to apprehend reality as reality. Upon returning to El Salvador in 1967, Ellacuría used Zubiri’s philosophical system to develop a powerful analysis of Latin America’s complicated historical reality during the 1960’s, 70’s, and 80’s. Ellacuría’s extraordinary output touched many different fields: philosophy, theology, political analysis, and his role as President of the UCA (Universidad Centroamericana José Simeón Cañas) in defense of the poor, and as peacemaker during the Civil War in El Salvador (1980-1991). He was assassinated with five other Jesuits and two women housekeepers by Salvadoran soldiers on November 16th 1989.

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9

Rueda Garrido, Daniel. "Krause, Spanish Krausism, and Philosophy of Action." Idealistic Studies 49, no. 2 (2019): 167–88. http://dx.doi.org/10.5840/idstudies20191015103.

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Krausists followed a dialectical method in all their activities. It is an action plan in which theory and practice are established on a continuum. Since it summarizes all human activity, this dialectic implies a philosophy of action. The originality of this article lies precisely in offering an account of the philosophy of action implicit in the work of Krause, which has never before been made explicit. Therefore, the goal of this article is, on the one hand, to isolate this dialectic in the texts of the Spanish Krausists, and, on the other hand, to demonstrate the traditional affirmation about the practical meaning of Krause’s philosophy, as shown in its Spanish version. This practical orientation of his thought was channelled through several disciplines and, especially, through the modern pedagogy known as active education. Throughout the article, I also show how to relate Krause’s philosophy to contemporary philosophical debates.

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10

Alonso, Oscar Quejido. "Review of Spanish Monographs on Nietzsche." Nietzsche-Studien 47, no. 1 (November 1, 2018): 488–94. http://dx.doi.org/10.1515/nietzstu-2018-0025.

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Abstract This article reviews the most relevant monographs published in Spanish between 2012 and 2018. The latter have a particular focus on the relevance of Nietzsche’s philosophy for contemporary philosophy of mind, but they are also concerned with the reception of some fundamental tenets of Nietzsche’s political thought as well as with the reception of his work in Spain and the reconstruction of his intellectual itinerary.

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11

Forcione, Alban K., and Alexander A. Parker. "The Philosophy of Love in Spanish Literature." Hispanic Review 58, no. 2 (1990): 269. http://dx.doi.org/10.2307/473135.

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12

Huyke, Héctor José. "Philosophy of Technology in Spanish Speaking Countries." International Studies in Philosophy 28, no. 4 (1996): 128–31. http://dx.doi.org/10.5840/intstudphil199628436.

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13

Ilerbaig, Juan, and Carl Mitcham. "Philosophy of Technology in Spanish Speaking Countries." Technology and Culture 37, no. 1 (January 1996): 178. http://dx.doi.org/10.2307/3107214.

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14

Kharkhula, Yaroslav. "THE CONCEPT OF SOCIAL EDUCATION ACCORDING TO JOSÉ ORTEGA Y GASSET AND ITS CONTEMPORARY REFERENCES." Osvitolohiya, no. 9 (2020): 13–20. http://dx.doi.org/10.28925/2226-3012.2020.9.2.

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The article is dedicated to the figure of Jose Ortega y Gasset, a twentieth-century thinker who founded a new school of philosophy and gathered many students around him. The Spanish thinker made teaching and pedagogy his profession and vocation. As a result, Jose Ortega y Gasset was able to gain fame as a «citizen educator» or «political educator». The aim of this article is to analyze the pedagogical aspects of José Ortega y Gasset’s social theory. The philosophical assumptions of this author, his concept of global reality, largely define his pedagogy. Ortega y Gasset’s philosophy is a philosophy that focuses more than on metaphysics on the problems of social circumstances. The author focuses on the main areas of his research, which define the thinker as a representative of liberalism with a clear social character. However, his concept of the elite was often interpreted as elitist, close to conservative attitudes, which was the result of too simplistic interpretation of the concepts of «mass» and «elite» in the reasoning of the Spanish philosopher. The article begins with an analysis of selected aspects of Ortega y Gasset’s biography, paying particular attention to pedagogical references in order to better show the evolution of his views and to better understand to what extent different situations of «everyday life» influenced the concepts created by the author. This analysis of his biography focuses on the period whose cut-off date is 1914. After this contextualization, the assumptions of the concepts developed by the Spanish thinker in this phase of his work will be analyzed, emphasizing the pedagogical elements present in it. This stage of the Spanish thinker’s philosophy is often referred to in the literature as the period of «social pedagogy».

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15

Nicolás, Juan Antonio. "Leibniz in Spanish." Leibniz Society Review 22 (2012): 223–29. http://dx.doi.org/10.5840/leibniz20122216.

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16

SÁENZ-BADILLOS, Ángel. "Fe, razón y hermenéutica en el pensamiento de los judíos hispanos." Revista Española de Filosofía Medieval 3 (October 1, 1996): 7. http://dx.doi.org/10.21071/refime.v3i.9714.

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Faith, reason and hermeneutic in the thought of The Spanish Jews. The history of the Jewish Philosophy differenciates two big tendencies among the Spanish Jews in the Middle Ages: the philosophy and the cabbala. However I think that we must take into consideration other aspects such as the mussulman culture and religion, the living together with the Christian culture and the contact with the European Jews whose problem was similar to the difficulties of the Spanish Jews.

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17

Zantinga, Jan T. "Improvements in Spanish Factories: Towards a JIT Philosophy?" International Journal of Operations & Production Management 13, no. 4 (April 1993): 40–49. http://dx.doi.org/10.1108/01443579310028085.

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18

Bellis, Delphine. "Gassendi and the Low Countries: Introduction." Erudition and the Republic of Letters 8, no. 4 (November 29, 2023): 319–25. http://dx.doi.org/10.1163/24055069-08040001.

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Abstract This introduction summarises the nature of the strong intellectual links existing between the French philosopher Pierre Gassendi (1592–1655) and the Low Countries. It retraces the main steps of his trip to the Spanish Low Countries and the Dutch Republic in 1629, and the importance of this trip for the development of his philosophy, as well as the epistolary network with his correspondents from that area, especially in the field of astronomy. Scholars in the Low Countries were receptive to atomistic theories, empiricism, and anti-dogmatism, all of which are central to Gassendi’s philosophy. Gassendi’s philosophy also provided arguments against Descartes’s metaphysics, and helped disseminate Galileo’s mechanics in the Low Countries. Gassendi’s influence in the Low Countries lasted beyond his death, as can be seen in the philosophy of Spinoza and Bayle.

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19

Hanna, Patricia. "Swimming and Speaking Spanish." Philosophia 34, no. 3 (November 10, 2006): 267–85. http://dx.doi.org/10.1007/s11406-006-9031-y.

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20

IAKOVLEVA, L. E. "The Existence of National Tradition in Philosophy : Based on Materials About Spanish Philosophy." Russian Studies in Philosophy 43, no. 3 (December 2004): 23–47. http://dx.doi.org/10.1080/10611967.2004.11063490.

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21

Ife, B. W., A. A. Parker, and Terence O'Reilly. "The Philosophy of Love in Spanish Literature 1480-1680." Modern Language Review 83, no. 2 (April 1988): 479. http://dx.doi.org/10.2307/3731756.

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22

Jagłowski, Mieczysław. "The Idea of Europe in the Modern Spanish Philosophy." Dialogue and Universalism 19, no. 6 (2009): 59–72. http://dx.doi.org/10.5840/du2009196/734.

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23

H., T. R., Alexander A. Parker, and Terence O'Reilly. "The Philosophy of Love in Spanish Literature: 1480-1680." Comparative Literature 38, no. 1 (1986): 101. http://dx.doi.org/10.2307/1770233.

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24

Górski, Eugeniusz. "The Seventh Seminar on the History of Spanish Philosophy." Dialogue and Humanism 1, no. 1 (1991): 206–7. http://dx.doi.org/10.5840/dh19911120.

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25

Lipski, John M. "On the Reduction of /S/ in Philippine Creole Spanish." Diachronica 3, no. 1 (January 1, 1986): 43–66. http://dx.doi.org/10.1075/dia.3.1.04lip.

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SUMMARY Philippine Creole Spanish ('Chabacano') continues to be spoken in several areas of the Philippines and offers a useful perspective on the development of Spanish during the 17th and 18th centuries. The present study traces the development of syllable-final /s/ in Chabacano, using a variational model. A comparative investigation of the principal Chabacano dialects, those of Manila Bay (the original forms) and the dialect of Zamboanga (a later transplantation, partially decreolized) reveals the continued existence of a process of reduction of implosive /s/. By including additional data on the behavior of /s/ in comptemp-orary dialects of Spain, Mexico, and Latin America, it is possible to arrive at the conclusion that Philippine Creole Spanish is a legitimate tool in historical Hispanic dialectology, and that the reduction of /s/ most probably was well under way at least by the middle of the 17th century, in the Spanish dialects brought to the Philippines via Mexico. RÉSUMÉ Le creole espagnol des Philippines (le 'Chabacano') est encore parlé dans certaines régions de ce pays; il offre une perspective utile sur le développement de l'espagnol pendant les XVIIe et XVIIIe siècles. Le présent travail retrace le développement du /s/ dans la position finale d'une syllabe en Chabacano en se servant d'un modèle 'variation-nel'. Une étude comparative des dialectes principaux du Chabacano, à savoir ceux de la Baie Manila (les formes originales) et celui de Zamboanga (une transplantation ultérieure, partiellement décréolosée), laisse voir l'existence continue d'un procès de réduction de l'implo-ive /s/. En incluant des données additionnelles sur le comportement du /s/ dans les dialectes contemporains de l'Espagne, du Mexique et de l'Amérique latine, il est possible d'arriver à la conclusion que le creole historique hispanique et que la réduction du /s/ fut probablement en cours au moins vers le milieu du XVIIe siècle dans les dialectes espagnols apportés aux Philippines via le Mexique. ZUSAMMENFASSUNG Das spanische Kreol der Philippinen (das sog. 'Chabacano') wird noch heute in verschiedenen Gegenden des Landes gesprochen; es bietet uns eine nützliche Perspektive zur Entwicklung des Spanischen wahrend des 17. und des 18. Jahrhunderts. Die vorliegende Arbeit, auf einem Variationsmodell aufbauend, untersucht die Entwicklung des /s/ in Endsylbenstellung. Eine vergleichende Studie der hauptsachlichen Chabaca-no-Dialekte, vor allem der Bucht von Manila (die die Originalformen vorweisen) und die von Zamboanga (die eine spatere Verpflanzung, die darüberhinaus teilweise entkreolisiert worden sind, darstellen), zeigen das kontinuierliche Vorhandensein eines Reduktionsprozesses des implosiven /s/. Durch Hinzunahme weiterer Daten bezüglich des Verhal tens des /s/ in Dialekten der Gegenwart in Spanien, Mexiko und Lateinameri-ka ist es möglich zum Schluß zu kommen, daß das spanische Kreol der Philippinen ein legitimes Werkzeug der historischen Dialektologie des Hispanischen ist,und ebenfalls, daß die Reduktion des /s/ höchstwahr-scheinlich spatestens in der Mitte des 17. Jahrhunderts schon im Gange war, als die spanischen Dialekte iiber Mexiko nach den Philippinen transportiert wurden.

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26

Torres González, Obdulia. "The Data on Gender Inequality in Philosophy: The Spanish Case." Hypatia 35, no. 4 (2020): 646–66. http://dx.doi.org/10.1017/hyp.2020.39.

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AbstractThis article examines gender imbalance in philosophy using statistical analysis of philosophy professionals and students in Spain. It is the only study on an international scope that provides complete, real data of an entire national system. This analysis shows that among teaching and research personnel, women make up 25% of the total, among full professors they represent 12%, and the glass-ceiling index in the field is the same as that in engineering. For the study, I resorted to a normalization of indicators to allow for international comparisons, which I have done using the reports and analyses available in other countries. In the second part of the article, I use the Spanish data to test some recent hypotheses on gender imbalance in philosophy. The data does not confirm the theory of Neven Sesardic and Rafael de Clercq, which attributes the imbalance to differences in cognitive abilities (Sesardic and Clercq 2014). However, the data does partially confirm the study by Molly Paxton, Carrie Figdor, and Valerie Tiberius regarding the dissuasive effect of introductory courses in philosophy (Paxton, Figdor, and Tiberius 2012), as well as that by Sarah Leslie and her colleagues on the field-specific abilities belief hypothesis (Leslie et al. 2015).

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27

GARCÍA CUADRADO, José A. "La Filosofía cristiana medieval: panorama de los estudios hispánicos (siglo XX)." Revista Española de Filosofía Medieval 3 (October 1, 1996): 127. http://dx.doi.org/10.21071/refime.v3i.9722.

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A panoramic vision of the main Twenty Century Spanish works of investigation and authors who have studied Medieval Christian Philosophy. A brief exploration about foreign writings on the Hispanic Christian Philosophy in the Middle Ages has also been provided.

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28

Roldán, Concha. "News from the Spanish Leibniz Society." Leibniz Society Review 13 (2003): 171–73. http://dx.doi.org/10.5840/leibniz20031312.

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29

Hillgarth, J. N. "Spanish Historiography and Iberian Reality." History and Theory 24, no. 1 (February 1985): 23. http://dx.doi.org/10.2307/2504941.

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30

Crespo, Ricardo F., and Mario Šilar. "Philosophy of Economy: interview with Ricardo F. Crespo." Revista Atlantika 1, no. 1 (November 7, 2023): 158–69. http://dx.doi.org/10.69577/2965-6257.2023.8.

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Text transcribed and translated from Spanish into English by FREDERICO BONALDO (Professor of Academia Atlântico/ Uningá Philosophy Department) from the video available on https://www.youtube.com/watch?v=a_LNLLKpfqI (access on March 13th, 2023). English text revised by Michael Robinson (Hope College Department of Economics and Business undergraduate student).

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31

Fear, A. T. "SPANISH ÉLITES." Classical Review 53, no. 1 (April 2003): 181–82. http://dx.doi.org/10.1093/cr/53.1.181.

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32

Macintyre, Iona. "An Exponent of Scottish Common Sense Philosophy in Revolutionary South America: José Joaquín de Mora." Journal of Scottish Historical Studies 38, no. 2 (November 2018): 219–37. http://dx.doi.org/10.3366/jshs.2018.0246.

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Revolutionary movements in nineteenth-century South America saw the region's historic grounding in scholasticism confronted by the ideas of the eighteenth-century French Enlightenment. This article examines a subsequent development: Spanish liberal man of letters José Joaquín de Mora's attempt to implant Scottish common sense philosophy as the dominant school in the republics that were emerging from Spanish rule and gradually forming nationally as Argentina, Bolivia, Chile and Peru. Furthering our knowledge of Scottish intellectual influence abroad, Mora's enterprise also illuminates two contentious issues of the period in Spanish America, namely how to cultivate young minds in a revolutionary context, and the place of European culture, in this case Scottish, in the immediate post-colonial period.

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33

Černá, Jana. "Contra traditio: Spanish Natural Philosophy and History between Two Worlds." Aither 6, no. 11 (March 30, 2014): 20–37. http://dx.doi.org/10.5507/aither.2014.003.

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34

Cuenca Drouhard, Miguel José. "Literatura checa en español publicada en Checoslovaquia 1948-1989." AUC PHILOLOGICA 2023, no. 2 (May 30, 2024): 43–53. http://dx.doi.org/10.14712/24646830.2023.22.

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During the period under study, the Czech publishing industry developed a remarkable activity in the publication of Czech works translated into Spanish, sometimes in the form of co-publication with other publishing houses in Spanish-speaking countries. In many cases, the volume of this production exceeds that of the aforementioned countries. The quantity, authorship, genres and countries of destination of these translations are analysed in the light of the theory of polysystems. To this end, the information collected for the new global database of Czech-Spanish translations, currently under development at the Spanish Department of the Institute of Translation Studies, Faculty of Philosophy, Charles University, is used.

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35

Mellon, James G. "Book Review: Political Theory: Other Voices: Readings in Spanish Philosophy." Political Studies Review 10, no. 2 (April 4, 2012): 248–49. http://dx.doi.org/10.1111/j.1478-9302.2012.00261_18.x.

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36

Chamorro, Antonio, and Tomás M. Bañegil. "Green marketing philosophy: a study of Spanish firms with ecolabels." Corporate Social Responsibility and Environmental Management 13, no. 1 (2006): 11–24. http://dx.doi.org/10.1002/csr.83.

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37

LÓPEZ SAENZ, MARIA CARMEN. "A SPANISH CONCEPTION OF THE PHENOMENOLOGY OF EXISTENCE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, no. 2 (2023): 340–61. http://dx.doi.org/10.21638/2226-5260-2023-12-2-340-361.

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The “phenomenology of existence” is one of the contemporary currents of philosophy which have developed taking existence as its central concern. The purpose of this article is to present my conception of this fundamental field of phenomenological research. In order to do this, I will analyze phenomenology of existence in the double sense of the genitive or better as a bidirectional phenomenological- existential movement; that is to say, on the one hand, I will explore the sense and scope of phenomenology for existence and, on the other hand, the meaning of existence for the phenomenological existential movement. With the aim of describing this twofold dynamics, I will begin by clarifying certain concepts of the Husserlian method that have frequently either been ignored or misinterpreted and, therefore, have impeded us from understanding the meaning of what the founder of phenomenology called “personal existence.” After this elucidation that takes place at the static level of phenomenology, I will apply some key concepts of genetic phenomenology to existence in order to develop my own account of the existential phenomenology. Given that Maurice Merleau-Ponty (1908–1961) was a pioneer in the study of the most representative Husserlian texts dealing with the major issues of genetic phenomenology–such as time, space, lived body, intersubjectivity and lifeworld—, I will draw from his philosophy to open a dialogue with María Zambrano (1904–1991), as an example of the possibilities offered by a—comparative—phenomenology for the study of existential problems, specifically for the development of a phenomenology of sensing and being sensed that goes beyond of the paradigm of representation.

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38

Broecke, Steven Vanden. "Eschatology, Divination, and Gassendi’s Encounter with Spanish-Netherlandish Natural Philosophy (1629)." Erudition and the Republic of Letters 8, no. 4 (November 29, 2023): 336–56. http://dx.doi.org/10.1163/24055069-08040003.

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Abstract Scholars have tended to focus on Gassendi’s relations with the mathematical, natural-philosophical, and erudite interlocutors he encountered in the Republic. This sits uneasily with the fact that Gassendi’s time in the Spanish Netherlands was about three times as long as his stay in the Republic (i.e., six weeks vs. two weeks). Drawing on the deep engagement with eschatology and divination of Gassendi’s close friend Govaert Wendelen (1580–1667) in the period between 1626 and 1632, this paper raises two questions. First, which natural-philosophical culture did Gassendi encounter in the Spanish Netherlands? Second, which similarities and divergences between Gassendi and his interlocutors does this encounter allow us to discern more clearly?

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39

Rajský, Andrej. "Toward a Philosophy of Moral Education." Forum Pedagogiczne 6, no. 2/1 (November 16, 2016): 281–91. http://dx.doi.org/10.21697/10.21697/fp.2016.2.18.

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The paper focuses on one project of moral education that is taking place in Slovakia in a form of a school subject. Ethics Education has been implemented in Slovakia since 1993/1994 as a school subject in the 2nd grade of primary schools and since 2004/2005 in the 1st grade of primary schools. The subject Ethics Education is based on education toward prosociality in the intentions of a Spanish prosocial psychologist Robert Roche Olivar. The aim of the paper is to examine a philosophical connection between moral education and education towards prosociality.

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40

Ustyantsev, Roman. "Philosopher in Troubled Times." Philosophy Journal of the Higher School of Economics 7, no. 4 (December 31, 2023): 289–93. http://dx.doi.org/10.17323/2587-8719-2023-4-289-293.

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41

Turcon, Sheila. "Russell as “Spanish Astronomer” (A Retrospective Review)." Russell: The Journal of Bertrand Russell Studies 35, no. 1 (June 2015): 87–94. http://dx.doi.org/10.1353/rss.2015.0011.

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42

Chang, Jiang, and Luo Ying. "A Contrastive Study of the Translator’s Behaviour in English and Spanish Translations of Metaphors in Xi Jinping: The Governance of China." Sinología hispánica. China Studies Review 17, no. 2 (March 6, 2024): 113–38. http://dx.doi.org/10.18002/sin.v17i2.8235.

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This study examines the English and Spanish translations of metaphors in Xi Jinping: The Governance of China (I-III) within the theoretical framework of Translator Behavior Criticism. In the description of the translators’ behavioral tendencies and diachronic changes, differences are identified between the English and Spanish translating teams with regards to their philosophy of translation, which leads to an analysis of the social motivations of the translators’ behaviors within the field of political discourse translation in China. The following findings have been derived: 1) The Spanish translation is faithful to the form of expression of the ST, which suggests a translators’ behavioral tendency towards the “truth-seeking” principle. The English translation is freer since it upholds a semantic rather than formal equivalence to the ST, suggesting that the English translating team is more oriented towards the “utility-attaining” principle than their Spanish counterparts. 2) Observed from a diachronic perspective, the English translating team always maintained a balance between the two above-mentioned principles in translating the metaphors and their “truth-seeking” and “utility-attaining” behaviors were both enhanced in their translation of the third volume. The Spanish translating team always tilted towards the “truth-seeking” principle, demonstrating just a slight increase of “utility-attaining” behavior throughout their translation of the three volumes. 3) There is an evident difference between the English and Spanish translating teams regarding their “philosophy of faithfulness”. A “semantic” faithfulness with pragmatic concerns advocated by the former team is becoming the mainstream norm governing the current field of political discourse translation in China.

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Cella, Paul. "Spanish Republicanism: Zuruck zu Kant?" Reflexión Política 24, no. 49 (June 30, 2022): 93–104. http://dx.doi.org/10.29375/01240781.4276.

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Some Spanish republican theorists argue for recovering Immanuel Kant’s philosophy for the left, rescuing him from his unwarranted appropriation by the right and correcting his neglect by progressivism. This article argues that this project is misguided in three ways. First, the implication that conservatism has claimed Kant for its camp is simply wrong, given that intellectuals on the right have long explicitly rejected him. Second, it rests on a faulty premise: that the left and right disagree about abstract concepts. Rather, conservatism represents an ad hoc defense of existing power structures without any firm theoretical commitments. Third, Kant is clearly progressive, as he wrote against conservative contemporaries. To conclude, I claim that the progressives’ ill-founded attempt to recover Kant is symptomatic of a broader misunderstanding in how progressives define progressivism and conservatism. I propose rethinking these definitions.

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Ackerman, Ari. "Zerahia Halevi Saladin and Thomas Aquinas on Vows." Journal of Jewish Thought and Philosophy 19, no. 1 (2011): 47–71. http://dx.doi.org/10.1163/147728511x591180.

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AbstractThis article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows (nedarim). In the analysis of Zerahia’s sermon, a comparison is made between his discussion and Thomas Aquinas’s examination of vows in his Summa Theologica. The comparison establishes the dependency of Zerahia on Aquinas regarding this issue. Likewise, Zerahia’s sermon is compared with Crescas’s, and the relationship between the legal theories of Crescas and Zerahia is investigated. The articles concludes with a brief examination of the significance of the analysis these sermons for understanding of the impact of scholastic sources on Spanish-Jewish philosophy and the relationship between law and philosophy in the writings of Hasdai Crescas and his students.

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Pereda, Carlos. "La filosofía en México en el siglo XX: un breve informe." Theoría. Revista del Colegio de Filosofía, no. 19 (July 1, 2009): 89–108. http://dx.doi.org/10.22201/ffyl.16656415p.2009.19.978.

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The author presents a report, writing in the 90's and unpublished in Spanish, which could be of use for the current discussion on Mexican philosophy. In this report, Pereda divides the history of Mexican philosophy in 4 phases: "the generation of founders", the "transterrados" or exiled, "the epoch of great blocks", and the "irruption of archipelago".

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Laguna Mariscal, Gabriel. "Entrevista con Rafael Santandreu: “Desterrar la cultura clásica aumenta la neurosis general”." Littera Aperta. International Journal of Literary and Cultural Studies 7, no. 8 (June 28, 2023): 97–109. http://dx.doi.org/10.21071/ltap.v7i8.16193.

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Interview with Spanish psychotherapist Rafael Santandreu, about various subject-matters: among them, his education, vocation, and professional career; the futility of progress; the relevance of Classical culture and philosophy; the desirability of a Cynical attitude for fighting social preconceptions; and the need for rationalizing in face of apparent misfortunes. Keywords Rafael Santandreu, psychology, philosophy, Stoicism, education.

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DÍAZ ÁLVAREZ, JESÚS M., and JORGE BRIOSO. "THE PHILOSOPHER AND HIS PHILOSOPHIES. ORTEGA, HUSSERLIAN PHENOMENOLOGY AND BEYOND." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, no. 2 (2023): 285–301. http://dx.doi.org/10.21638/2226-5260-2023-12-2-285-301.

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This article tries to unravel some of the main clues provided by Ortega on his understanding of philosophy. The thesis we defend is that the Spanish philosopher maintains two slightly different answers concerning the question what is philosophy, though Ortega does not acknowledge them in the explicit narrative of his thinking. This, we believe, creates tensions in his late second philosophical model, as he does not fully break away from certain “adherence” or “mannerisms” associated to his early model. In this respect, Ortega would be a thinker who lives between two philosophical worlds, someone who sees, narrates and interprets the philosophical shock wave occurring at his time, but does not quite let go of the old intellectual constructions. To support our thesis, we will compare two texts, his 1929 lectures What is Philosophy?, and his Notes on Thinking, from 1941. In the period between these two works, Ortega seems to move from a more “traditional,” “universalistic,” “transcendental,” in short, Husserlian phenomenological understanding of philosophy, to a more historicist, hermeneutical, and pragmatic one, which lays the emphasis on the plurality of discourses on the sense, the contingency of the philosophical narrative itself, and even the very possibility of its ending, at least in its more “metaphysical” and classical form.

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LOMBA FUENTES, Joaquín. "Homenaje al profesor Jorge Ayala." Revista Española de Filosofía Medieval 19 (October 1, 2012): 53. http://dx.doi.org/10.21071/refime.v19i.6062.

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This writing is an homage to Professor Jorge Ayala Martínez because of his many merits in the course of his life as a teacher in different centers, especially in the University of Zaragoza, and as an investigator. His speciality is Philosophy, above all the Spanish, Aragonese and Medieval Philosophy, and other matters. On the other hand his work as a secretary and editor of this magazine Medieval Philosophy Society (SOFIME) has been very praiseworthy and effective.

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Arya Luthfi Permadi. "Covid-19 dan Filsafat Ilmu: Sebagai Gangguan Dalam Pembaharuan." JURNAL SOSIO-KOMUNIKA 1, no. 1 (May 20, 2022): 77–87. http://dx.doi.org/10.57036/jsk.v1i1.12.

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This paper analyzes a new finding in the philosophy of science through a new disturbance; Covid-19. Covid-19 as a nuisance is measured using the Kilkki-based nuisance framework chart. This measurement will provide clarity as to whether COVID-19 can be categorized as a new disorder or just a disorder that has been found before such as the Spanish Flu. This study uses a descriptive-qualitative analysis model, the type of research is library research, as well as data collection methods, namely documentaries, books, journals, theses, reports and internet sites. The scope of this research is the Covid-19 pandemic by taking into account the two previous major pandemics; Spanish Flu and SARS. The results of this study indicate that covid-19 fulfills every aspect of the Kilkki disorder framework. This is what distinguishes COVID-19 from previous pandemics, including the two that have received the most attention; Spanish Flu and SARS. This is what answers why Covid-19 has not been able to be overcome with methods that have succeeded in stopping the rate of transmission and spread of the previous pandemic virus. In fact, although similar steps have been taken, because it is a new disorder, a renewal in the philosophy of science is needed to answer the final result of a new pandemic; covid-19. Keywords: Pandemic, Covid-19, Philosophy of Science, Renewal

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GARRIDO PERIÑÁN, JUAN JOSÉ. "ON HEIDEGGER AND ORTEGA Y GASSET: THE SPANISH BEING AND ITS TRAGIC CONDITION OF EXISTENCE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 11, no. 2 (2022): 625–40. http://dx.doi.org/10.21638/2226-5260-2022-11-2-625-640.

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From a biographical description made by the German thinker Martin Heidegger of the Spanish thinker José Ortega y Gasset, this article sets out to explore how Heideggerian philosophy requires a tragic condition for its development and promotion. The first part of the article attempts to justify why Heidegger’s thinking would fit harmoniously within Ortega’s description of Spanish culture and his vision of death. The notion of death is approached as a cultural and philosophical problem of great relevance in order to understand the being-in-the-world of a specific society or nation. In our case, we try to show that Ortega’s description of Spain as a philosophical and cultural problem at least coincides with the phenomenological-existential description that Heidegger develops in Being and Time. In its second part, through Heidegger’s dialogue with Hölderlin, an attempt is made to show how this tragic need for philosophising continues in Heidegger’s work. Finally, it concludes by leaving the reader with a question: was Heidegger a Southern-Spanish thinker?

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