Subjetivaciones contemporáneas: Alain Badiou y Jean-Luc Marion

Despite the death of the Subject during the second half of the 20th century, both Marion and Badiou maintain this category at the centre of their philosophies. However, in order to do so, they abandon its metaphysical determinations of principle and foundation to displace it within a secondary position of Subject of an event. Thus, the Subject as a substance is replaced by a process of subjectivation that responds to an event that since ever calls it. We show in this text that this apostolic structure of the contemporary Subject has its deep roots in a dissenting reading of Descartes, if we accept to listen, with Derrida, all the polyphonic richness of philosophical texts.A pesar de la declaración de la muerte del Sujeto en la segunda mitad del siglo XX, tanto Marion como Badiou mantienen esta categoría en el centro de sus filosofías. Sin embargo, para poder hacerlo abandonan sus determinaciones metafísicas de principio y fundamento con el fin de desplazarlo dentro de una posición secundaria de Sujeto de un acontecimiento. Así, el Sujeto, en tanto que substancia, da lugar a un proceso de subjetivación que responde a un acontecimiento que, desde siempre, lo llama. En este texto se muestra que esta estructura apostólica del Sujeto contemporáneo también tiene sus raíces en cierta lectura disidente de Descartes, con la condición de que aceptemos, en una lógica derridiana, escuchar la polifonía de sus textos filosóficos

Éric Pommier (Dir.), La fenomenología de la donación de Jean-Luc Marion

Les publications en langue espagnole sur la phénoménologie de la donation de Jean-Luc Marion sont rares et donc précieuses. Elles le sont d’autant plus lorsque ce qu’elles apportent à la réflexion va au-delà de ce que nous trouvons dans les nombreuses études en langue française consacrées à cet auteur. C’est le cas du livre dirigé par Éric Pommier, fruit d’un colloque organisé à l’Université Catholique de Santiago du Chili. Outre deux articles de Jean-Luc Marion inédits en espagnol (« La ques..

La puissance satanique de la mimesis chez René Girard

Since 1961, René Girard has built a complete fundamental anthropology based on a single intuition: the theory of mimetic desire. While philosophical modernity had made us believe that the fundamental category of the subject was autonomy, Girard reminds us on the contrary that we are mimetic animals. However, mimesis is paradoxical. It is because we all have a desire for differentiation that we are condemned to imitate one another. In doing so, by rethinking mimesis and taking it out of its simple traditional representational field in which it was often confined, the author shows how it reveals all its ambivalence, both pacifying and violent, and allows Girard to place it not only at the heart of humanity but also at the center of the process of hominization.Since 1961, René Girard has built a complete fundamental anthropology based on a single intuition: the theory of mimetic desire. While philosophical modernity had made us believe that the fundamental category of the subject was autonomy, Girard reminds us on the contrary that we are mimetic animals. However, mimesis is paradoxical. It is because we all have a desire for differentiation that we are condemned to imitate one another. In doing so, by rethinking mimesis and taking it out of its simple traditional representational field in which it was often confined, the author shows how it reveals all its ambivalence, both pacifying and violent, and allows Girard to place it not only at the heart of humanity but also at the center of the process of hominization

L’apostrophe de l’événement: Romano à la lumière de Badiou et Marion

Les pensées contemporaines de l’événement, tout comme la langue de tous, déterminent l’événement comme étant une exception sur l’ordre normal du monde. À la différence des faits, les événements ont un caractère exceptionnel qui provient pour l’essentiel de leur caractère assigné, adressé. Alors que les faits intramondains sont ouverts à tous, l’événement est toujours vécu à la première personne, de façon unique et non-itérable. Grâce à une lecture comparée des théories de l’événement de Claude Romano, Alain Badiou et Jean-Luc Marion, nous questionnons ce problème de l’adresse et posons une adestination essentielle de l’événement, nous obligeant par là à penser non pas une exceptionnalité de l’événement mais au contraire sa grande banalité.Les pensées contemporaines de l’événement, tout comme la langue de tous, déterminent l’événement comme étant une exception sur l’ordre normal du monde. À la différence des faits, les événements ont un caractère exceptionnel qui provient pour l’essentiel de leur caractère assigné, adressé. Alors que les faits intramondains sont ouverts à tous, l’événement est toujours vécu à la première personne, de façon unique et non-itérable. Grâce à une lecture comparée des théories de l’événement de Claude Romano, Alain Badiou et Jean-Luc Marion, nous questionnons ce problème de l’adresse et posons une adestination essentielle de l’événement, nous obligeant par là à penser non pas une exceptionnalité de l’événement mais au contraire sa grande banalité

La ausencia de dios como paradigma de su presencia

This article studies the state of the question of god inde contex of the a secularized world. Against the apparent forgetfulness of God, the absence of God is proposed as a radical and specific way of his presence in our times. Following this judgmend, the interpretation of those who claim the triumph secularization is reversed, probing so the presence and relevance of Christian values in our globalized world. Thus is that our secular society, by denying any existence to god, finally reveals the only God believed by Christians, the God of love.El artículo examina el estado actual de la cuestión de Dios en el contexto del mundo secularizado. Contra la apariencia de un olvido de Dios, como el modo propio y radical de su presencia en la contemporaneidad. En esa medida, se invierte la interpretación de quienes aseguran el triunfo de la secularización demostrando la presencia y vigencia de los valores cristianos en el mundo globalizado, para concluir que la sociedad secular, por no dejar ya existir a Dios, revela por fin el único Dios en el cual siempre creyeron los cristianos, el Dios de amor

Sartre lecteur de Freud:: Ichnologie de la conscience

There is a recurrent presence of Freud in Sartre’s philosophy, from his earliest texts in 1936 to the later ones. This presence is so important that Sartre has theorized and put into practice an existential psychoanalysis. However, more than a debate about the hypothesis of the unconscious, the disagreement between both thinkers relies on the origin of consciousness. When Freud theorizes the psychic life as an accumulation of traces of a past that does not pass, and constantly bears on the present, Sartre sees it, on the contrary, as an archive, that is, as traces that cannot mean anything but in the light of a future intentionality. Thus, the difference between Freudian and existential psychoanalysis rests essentially on the opposition between a driven and an ontological emergence of consciousness, which leads to two divergent iconologies.Freud occupe une place centrale dans l’œuvre de Sartre, non seulement parce que les textes sartriens sont parsemés de références à Freud depuis 1936 jusqu’aux textes les plus tardifs, mais en plus parce que Sartre théorisa et mis en pratique une psychanalyse existentielle. Toutefois, plus qu’un débat sur l’inconscient, la lecture sartrienne de Freud pose le problème de l’origine de la conscience. Là où Freud fait de la vie psychique l’accumulation de traces d’un passé qui ne passe pas et qui pèse constamment sur le présent, Sartre la pense au contraire comme une archive, c’est-à-dire, comme des traces qui ne prennent sens qu’à partir d’une intentionnalité future. Ainsi, la différence entre la psychanalyse freudienne et la psychanalyse existentielle repose pour l’essentiel sur l’opposition entre un surgissement pulsionnel de la conscience et un surgissement ontologique de celle-ci, ce qui impose deux ichnologies divergentes

A qué le llaman moralizar el Capitalismo. Caminando con Adam Smith

In order to overcome the negative consequences of the last economic and financial world crisis, the whole International Community has argued in favor of the necessity of moralizing capitalism. We might think that the intention was good. However, the problem we can immediately spot in the intention of “moralizing capitalism” is that since the Scottish Enlightenment, capitalism has always been thought of as a moral theory. Nor the selfishness it promotes, neither the unlimited accumulation of wealth it encourages was presented as having immoral consequences. On the contrary, from the point of view of most of the theorists of Capitalism, they are both the conceptual foundations of the morality of the system. Thus, pretending to moralize capitalism is presented as a paradox: How can we moralize a system that is a moral theory? Reading once again the texts of Adam Smith, we try to demonstrate that the problem of capital- ism is not its immorality, but the incapacity of the International Community to create meta-moral norms in order to evaluate and criticize the capitalistic morality.Frente a la crisis financiera y económica mundial, la comunidad internacional, más  allá de una regulación legítima del sistema capitalista propuso como solución la moralización de sus actores. Si se puede pensar en el mejor de los casos que la intención fue buena, esta moralización estaba condenada incluso antes de que se ponga en práctica, ya que lo que parecen haber olvidado los moralizadores del capitalismo es que desde su surgimiento escocés, el capitalismo, tanto en el egoísmo que supone como en la acumulación indefinida de riquezas que promueve, siempre se pensó y se presentó como un sistema moral. De esta forma, el querer moralizar el capitalismo presenta la figura paradójica de un gesto con el cual se pretende moralizar una teoría moral. Partiendo  de las fuentes smithianas del capitalismo, intentamos mostrar que el problema del capitalismo no yace en su inmoralidad, sino en la incapacidad que tiene la comunidad internacional de crear normas meta-morales a partir de las cuales se pueda evaluar la moral capitalista

Effectiveness of Digital Physiotherapy Practice Compared to Usual Care in Long COVID Patients: A Systematic Review

Long COVID syndrome has been recognized as a public health problem. Digital physiotherapy practice is an alternative that can better meet the needs of patients. The aim of this review was to synthesize the evidence of digital physiotherapy practice in Long COVID patients. A systematic review was carried out until December 2022. The review was complemented by an assessment of the risk of bias and methodological quality. A narrative synthesis of results was conducted, including subgroup analyses by intervention and clinical outcomes. Six articles, including 540 participants, were selected. Five articles were considered of high enough methodological quality. Parallel-group, singleblind, randomized controlled trials were the most commonly used research design. Tele-supervised home-based exercise training was the most commonly used intervention. Great heterogeneity in clinical outcomes and measurement tools was found. A subgroup analysis showed that digital physiotherapy is effective in improving clinical outcomes. Significant differences in favor of digital interventions over usual care were reported. Nevertheless, discrepancies regarding effectiveness were found. Improvements in clinical outcomes with digital physiotherapy were found to be at least non-inferior to usual care. This review provides new evidence that digital physiotherapy practice is an appropriate intervention for Long COVID patients, despite the inherent limitations of the review. Registration: CRD42022379004.Partial funding for open access charge: Universidad de Málag

Regulation of Inflammation by Short Chain Fatty Acids

The short chain fatty acids (SCFAs) acetate (C2), propionate (C3) and butyrate (C4) are the main metabolic products of anaerobic bacteria fermentation in the intestine. In addition to their important role as fuel for intestinal epithelial cells, SCFAs modulate different processes in the gastrointestinal (GI) tract such as electrolyte and water absorption. These fatty acids have been recognized as potential mediators involved in the effects of gut microbiota on intestinal immune function. SCFAs act on leukocytes and endothelial cells through at least two mechanisms: activation of GPCRs (GPR41 and GPR43) and inhibiton of histone deacetylase (HDAC). SCFAs regulate several leukocyte functions including production of cytokines (TNF-α, IL-2, IL-6 and IL-10), eicosanoids and chemokines (e.g., MCP-1 and CINC-2). The ability of leukocytes to migrate to the foci of inflammation and to destroy microbial pathogens also seems to be affected by the SCFAs. In this review, the latest research that describes how SCFAs regulate the inflammatory process is presented. The effects of these fatty acids on isolated cells (leukocytes, endothelial and intestinal epithelial cells) and, particularly, on the recruitment and activation of leukocytes are discussed. Therapeutic application of these fatty acids for the treatment of inflammatory pathologies is also highlighted