Julia Valentina Iribarne. Obra y vivencia

First of all, as a foreword, the author makes a portrait of Julia Iribarne’s life, in which he remembers the time when she visited Colombia for academical reasons. Then he considers some topics in regard of the flowing of consciousness into experience (mentioned by her and originated in Husserl) concerning the forming of an individual’s personal identity. This topic has, as a background, the problem of the human experience of time and the phenomenological constitution of the internal consciousness of time. The hypothesis that it develops, following her (Julia), has to do with the possibility of showing how the original flowing of the living present is a required condition, but not enough, for the development of a person and his or her own identityEn primera instancia a modo de preámbulo el autor hace una semblanza de la vida de Julia Iribarne en la cual rememora algunos encuentros con la autora en sus visitas académicas a Colombia. Luego se plantea algunos temas con respecto al fluir de la conciencia en la experiencia, y la constitución de la identidad personal. Este tema tiene de trasfondo el problema de la experiencia humana del tiempo y de la constitución fenomenológica de la conciencia interna del tiempo. La hipótesis que desarrolla siguiendo a la autora tiene que ver con la posibilidad de mostrar como el fluir originario del presente viviente, es condición necesaria pero no suficiente para el desarrollo de la persona y de su identidad.First of all, as a foreword, the author makes a portrait of Julia Iribarne’s life, in which he remembers the time when she visited Colombia for academical reasons. Then he considers some topics in regard of the flowing of consciousness into experience (mentioned by her and originated in Husserl) concerning the forming of an individual’s personal identity. This topic has, as a background, the problem of the human experience of time and the phenomenological constitution of the internal consciousness of time. The hypothesis that it develops, following her (Julia), has to do with the possibility of showing how the original flowing of the living present is a required condition, but not enough, for the development of a person and his or her own identit

Renovação como responsabilidade ética na perspectiva da fenomenologia

This work aims to present ethics as a necessary activity in the current society. The ethical renewal of man and culture requires the individual and collective responsibility of people. This consideration is grounded in one of Husserl’s ethical projects from 1920. What is the responsibility of man to himself and to culture in such a historical project? To answer this question, one must investigate the responsibility and the constitution of the human being as a free and critical person. Taking the lifeworld experience as a fundamental ground, his own constituting rationality makes him engaged and elaborate horizons of sense. This reflection is developed in three stages. First, the article examines the method of eidetic variation and the phenomenon related to the origin of ethics. Second, it proposes critical reflection as a fundamental aspect for the renewal of man and culture, in which self-awareness as consciousness of the self is essential in such process. Last, and derived from the former, it presents the concepts of person and freedom as a condition of the possibility for an ethical, fair, and inclusive society.El presente trabajo considera a la ética como una actividad necesaria para la sociedad actual. La renovación ética del hombre y la cultura necesita de la responsabilidad individual y colectiva de las personas. Esta consideración tiene su fundamento en el proyecto ético que Husserl promulgó en 1920. ¿Qué responsabilidad tiene el hombre frente a sí mismo y la cultura ante dicho proyecto histórico? Responder a esta pregunta, implica indagar por la responsabilidad y la constitución del ser humano como persona crítica y libre. Partiendo de la experiencia del mundo de la vida como suelo fundamental, su propia racionalidad constituyente lo obliga a proponerse y construir horizontes de sentido. Dicha reflexión se llevará en tres etapas.  Primero se reflexiona acerca del método de la variación eidética y del fenómeno de lo dado en relación con el origen de la ética. Segundo se propone la reflexión crítica como aspecto fundamental para la renovación del hombre y la cultura, en la cual la autoconciencia como conciencia de sí, es esencial en dicho proceso. En última instancia y derivado de lo anterior, se presentan los conceptos de persona y libertad como condicional de posibilidad de una sociedad ética, justa e incluyenteO presente trabalho considera a ética como uma atividade necessária para a sociedade atual. A renovação do homem e a cultura precisa a responsabilidade individual e coletiva das pessoas. Essa consideração baseia-se no projeto ético que Husserl promulgou em 19200. Que rredaca2008esponsabilidade tem o homem com sim mesmo e a cultura com relação a esse projeto histórico? Responder essa pergunta implica indagar pela responsabilidade e a constituição do ser humano como pessoa crítica e livre. A partir da experiência do mundo da vida como fundamento, sua própria racionalidade constituinte o obriga a propor e construir horizontes de sentido. A presente reflexão é feita em três etapas. Primeiro, uma reflexão acerca do método da variação eidética e do fenómeno do existente em relação com a origem da ética. Em segundo lugar, uma reflexão crítica como aspecto fundamental para a renovação do homem e a cultura, e na qual a autoconsciência como consciência de sim, é imprescindível nesse processo. Finalmente, e derivado do anterior, são apresentados os conceitos de pessoa e de liberdade como condição de possibilidade de uma sociedade ética, justa e inclusiva

Factors influencing terrestriality in primates of the Americas and Madagascar

Among mammals, the order Primates is exceptional in having a high taxonomic richness in which the taxa are arboreal, semiterrestrial, or terrestrial. Although habitual terrestriality is pervasive among the apes and African and Asian monkeys (catarrhines), it is largely absent among monkeys of the Americas (platyrrhines), as well as galagos, lemurs, and lorises (strepsirrhines), which are mostly arboreal. Numerous ecological drivers and species-specific factors are suggested to set the conditions for an evolutionary shift from arboreality to terrestriality, and current environmental conditions may provide analogous scenarios to those transitional periods. Therefore, we investigated predominantly arboreal, diurnal primate genera from the Americas and Madagascar that lack fully terrestrial taxa, to determine whether ecological drivers (habitat canopy cover, predation risk, maximum temperature, precipitation, primate species richness, human population density, and distance to roads) or species-specific traits (bodymass, group size, and degree of frugivory) associate with increased terrestriality. We collated 150,961 observation hours across 2,227 months from 47 species at 20 sites in Madagascar and 48 sites in the Americas. Multiple factors were associated with ground use in these otherwise arboreal species, including increased temperature, a decrease in canopy cover, a dietary shift away from frugivory, and larger group size. These factors mostly explain intraspecific differences in terrestriality. As humanity modifies habitats and causes climate change, our results suggest that species already inhabiting hot, sparsely canopied sites, and exhibiting more generalized diets, are more likely to shift toward greater ground use

Factors influencing terrestriality in primates of the Americas and Madagascar

Among mammals, the order Primates is exceptional in having a high taxonomic richness in which the taxa are arboreal, semiterrestrial, or terrestrial. Although habitual terrestriality is pervasive among the apes and African and Asian monkeys (catarrhines), it is largely absent among monkeys of the Americas (platyrrhines), as well as galagos, lemurs, and lorises (strepsirrhines), which are mostly arboreal. Numerous ecological drivers and species-specific factors are suggested to set the conditions for an evolutionary shift from arboreality to terrestriality, and current environmental conditions may provide analogous scenarios to those transitional periods. Therefore, we investigated predominantly arboreal, diurnal primate genera from the Americas and Madagascar that lack fully terrestrial taxa, to determine whether ecological drivers (habitat canopy cover, predation risk, maximum temperature, precipitation, primate species richness, human population density, and distance to roads) or species-specific traits (body mass, group size, and degree of frugivory) associate with increased terrestriality. We collated 150,961 observation hours across 2,227 months from 47 species at 20 sites in Madagascar and 48 sites in the Americas. Multiple factors were associated with ground use in these otherwise arboreal species, including increased temperature, a decrease in canopy cover, a dietary shift away from frugivory, and larger group size. These factors mostly explain intraspecific differences in terrestriality. As humanity modifies habitats and causes climate change, our results suggest that species already inhabiting hot, sparsely canopied sites, and exhibiting more generalized diets, are more likely to shift toward greater ground use

Aproximación filosófica a un relato de Juan Gabriel Vásquez

This paper brings together the tale “Canciones para el incendio” of the colombian writer Juan Gabriel Vásquez, with the hermeneutic thinking of Ricoeur supported, in some traits, by Husserl’s phenomenology. From a hermeneutic standpoint, the three-fold mimesis model enables the methodology developed in this paper, which unfolds into three approaches to the tale. The mimesis proposes three steps that include prefiguration, configuration and refiguration; issues that respond to the relationships between time lived and narrative. Its unfolding nestles in a sort of time relaxation, that brings closer the before and after of the narrative. The key questions are: what mimics the tale? mimesis I, how is it set up? mimesis II and, lastly, what does the refiguration of the tell means, when the reader inhabits in it? mimesis III. Vásquez’s work is impressive not only for its literary quality, but also for putting in the spotlight the most pitiful aspects of the historical reality of violence and exclusion that Colombia has endured, witnessing the poor democracy experience and secularization; values and truths that are scarcely instituted in this nation

Factors influencing terrestriality in primates of the Americas and Madagascar

Among mammals, the order Primates is exceptional in having a high taxonomic richness in which the taxa are arboreal, semiterrestrial, or terrestrial. Although habitual terrestriality is pervasive among the apes and African and Asian monkeys (catarrhines), it is largely absent among monkeys of the Americas (platyrrhines), as well as galagos, lemurs, and lorises (strepsirrhines), which are mostly arboreal. Numerous ecological drivers and species-specific factors are suggested to set the conditions for an evolutionary shift from arboreality to terrestriality, and current environmental conditions may provide analogous scenarios to those transitional periods. Therefore, we investigated predominantly arboreal, diurnal primate genera from the Americas and Madagascar that lack fully terrestrial taxa, to determine whether ecological drivers (habitat canopy cover, predation risk, maximum temperature, precipitation, primate species richness, human population density, and distance to roads) or species-specific traits (body mass, group size, and degree of frugivory) associate with increased terrestriality. We collated 150,961 observation hours across 2,227 months from 47 species at 20 sites in Madagascar and 48 sites in the Americas. Multiple factors were associated with ground use in these otherwise arboreal species, including increased temperature, a decrease in canopy cover, a dietary shift away from frugivory, and larger group size. These factors mostly explain intraspecific differences in terrestriality. As humanity modifies habitats and causes climate change, our results suggest that species already inhabiting hot, sparsely canopied sites, and exhibiting more generalized diets, are more likely to shift toward greater ground use.Open access articleThis item from the UA Faculty Publications collection is made available by the University of Arizona with support from the University of Arizona Libraries. If you have questions, please contact us at [email protected]