Medio siglo de antropología filosófica en la América Latina

Fil: Gracia, Jorge J. E.

Ontology Matching with CIDER: evaluation report for OAEI 2011

CIDER is a schema-based ontology alignment system. Its algorithm compares each pair of ontology terms by, firstly, extracting their ontological contexts up to a certain depth (enriched by using lightweight inference) and, secondly, combining different elementary ontology matching techniques. In its current version, CIDER uses artificial neural networks in order to combine such elementary matchers. In this paper we briefly describe CIDER and comment on its results at the Ontology Alignment Evaluation Initiative 2011 campaign (OAEI’11). In this new approach, the burden of manual selection of weights has been definitely eliminated, while preserving the performance with respect to CIDER’s previous participation in the benchmark track (at OAEI’08)

Imaginación moral y biografía = Imaginação moral e biografia = Moral imagination and biography

Além de propor esquematicamente as disparidades das biografias de Cervantes, Ortega y Gasset e Ridruejo, o artigo defende a condição de um requisito específico – a imaginação moral – como instrumento para recriar a complexidade interior dos sujeitos biografados, para além da confiabilidade empírica da documentação pública e privada utilizad

Cánones filosóficos y tradiciones filosóficas: El caso de la filosofía latinoamericana

This article discusses two topics: how the philosophical canon is established and the reasons why Latin American philosophy is generally excluded both from the canon of western philosophy and the canon of world philosophy. The second topic illustrates the problems that come up in the context of the first and provides answers to them. The article argues that several theories that purport to explain the formation of the canon and the exclusion of certain philosophers from the western philosophical canon in particular, do not do justice to the situation because they ignore the role of tradition in the process. More specifically, the article shows how tradition explains why Latin American philosophy tends to be absent both from the canon of western philosophy and the world canon of philosophy.Este artículo trata sobre dos temas: cómo se establece el canon filosófico y las razones por las cuales la filosofía latinoamericana es generalmente excluida tanto del canon de la filosofía occidental como del canon de la filosofía a nivel mundial. El segundo tema permite ilustrar los problemas que surgen en el contexto del primero y proporciona una respuesta a ellos. El artículo sostiene que varias teorías que se proponen explicar la formación del canon y la exclusión de ciertos filósofos del canon occidental en particular, no hacen justicia a la situación porque ignoran el papel de la tradición en el proceso. Más específicamente, se ilustra cómo la tradición explica por qué la filosofía latinoamericana tiende a estar ausente tanto del canon filosófico occidental como del mundial

La doctrina luliana de las razones necesarias en el contexto de algunas de sus doctrinas epistemológicas y sicológicas

Abstract not availabl

Semantic Equivalence and the Language of Philosophical Analysis

For many years I have maintained that I learned to philosophize by translating Francisco Suárez’s Metaphysical Disputation V from Latin into English. This surely is a claim that must sound extraordinary to the members of this audience or even to most twentieth century philosophers. Who reads Suárez these days? And what could I learn from a sixteenth century scholastic writer that would help me in the twentieth century? I would certainly be surprised if one were to find any references to some of Suárez’s works in any of the works of twentieth-century major philosophers. One of the reasons for my claim is the great difficulty I had in figuring out what Suárez’s text means and how to render it understandable to English readers. Translating the text forced me to think in ways that were quite different from those I was used to think in Spanish, my native tongue, or English, my adoptive tongue. In fact, the translation I produced after having completed many drafts continued, and still continues to this day, to appear to me unsatisfactory, and that dissatisfaction was the key to understanding things I had understood very differently before. I hope to make clear why in what follows. The thesis that I defend is that semantic equivalence between texts of philosophy in different languages is difficult, if not impossible in some cases, to achieve and, therefore, that it is a mistake to restrict doing analytic philosophy to English, as Gustavo Rodríguez-Pereyra argues we should do in a recent article (2013)

Racisms: Racial, Ethnic, and National

Racism has been the subject of considerable attention in recent years, and although many varieties of it have been identified and discussed, most of the discussions take insufficient account of the differences between the racial, ethnic, and national elements that play roles in it. Nonetheless, the talk of racism against members of ethnic and national groups is quite common and gives rise to misunderstandings and confusions about what racism is and the various forms it can take when these differences are not explored. In this article, I explore racism in the contexts of race, ethnicity, and nationality in order to determine whether it makes sense in those contexts and, if it does, the differences and similarities between them. I argue that understandings of racism that pay insufficient attention to the differences that characterize racism arising from considerations of race, ethnicity, and nationality stand on the way of its eradication and prevention. I further argue that conceptions of race, ethnicity, and nationality that attempt to integrate them into mixed notions can make matters worse

Bridging the Philosophical Gap Between East and West

This article claims that communication within the same culture in the present and with the past and communication across cultures pose serious methodological challenges for philosophers. These challenges are particularly obvious when we engage in comparative philosophy between East and West. However, if (1) we understand philosophy as a discipline involved in problem solving, and (2) we use the Framework Approach advocated in this article, such communication does not seem impossible. Of course, this approach may not help us with the challenges posed by the kind of philosophy that does not deal with problems