Cuadernos salmantinos de filosofía
https://revistas.upsa.es/index.php/cuadernossalmantinos
<p>Cuadernos salmantinos de filosofía, a publication of the Pontifical University of Salamanca, is an academic journal focused on philosophical research. It is managed by the University's Faculty of Philosophy. It was founded in 1974, and since that time it has been published uninterruptedly on an annual basis. Intended for the academic world, by preference it publishes the work of philosophy professors and holders of doctorates in the subject, though it does not exclude younger researchers who submit work of outstanding quality. The journal has three sections: Original Studies (Articles), Critical Notes and Reviews.</p>Servicio de Publicaciones. Universidad de Salamancaes-ESCuadernos salmantinos de filosofía0210-4857Religious knowledge
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1527
<p>: Religious knowledge has its own characteristics. To begin with, we must remind what is understood under the term religion (1) in order to comprehend that it entails a type of knowledge that can be qualified as experiential (2). This brings to the fore the concept of experience (3). Religious knowledge is not verificable according to the canons normally applied in other fields of knowledge (4). However, this does not entail a like of rationality as conviction and testimonial trust (5). Such a rationality is congruent with the existential character of faith (6). There are three main features in religious knowledge: its content is experiential, its epistemological status is conviction and its form of exposition and transmission is testimony</p>Gabriel Amengual
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2025-03-242025-03-245252810.36576/2660-9509.52.5The integration of knowledge in Leibniz's ‘monadology’
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1529
<p>In the first paragraphs of the Monadology, Leibniz investigates what constitutes the internal principle of both the unity and diversity of monads, as well as the unity in diversity that is expressed in change, the distinctive feature of the created monad. A confrontation of Leibniz's doctrine with that of Cartes, as expressed in The World and in The Principles of Philosophy, is required. In contrast to the Frenchman's claim to carry out a rigorous and exclusively extensional physics, what the German is going to propose is nothing less than an intensional physics. The only form of unity that the former contemplates is that of aggregation by spatio-temporal contiguity, completed by the reciprocal rest of the parts. To this, the latter opposes perceptual unity, in which unity and diversity coexist without opposition in the act of objectification. This allows the law of continuity to be reestablished in what concerns the realm of life, and between it and that of (at first sight) inorganic nature. He also introduces an internal principle of dynamism that transfers the change from the tangential-accidental to the profound-essential. Physics merges—without being confused—with psychology, the Cartesian notion of the animal-machine and even the machine-soul opposition are overcome. The idea of unconscious perception appears as a corollary of these daring interdisciplinary transgressions, and Leibniz's philosophy is equally worthy of the label of "panpsychism", as well as that of "panmachinism" or "pandynamicism". The trade of ideas even overflows the closure of categorical spheres, so that his physics is transmuted without violence into a metaphysics, which pursues the principles of corporeal nature on a proto-spatial and proto-temporal plane. </p>Juan Arana
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2025-03-242025-03-2452304110.36576/2660-9509.55.30Epistemological aspects of the use of large linguistic models in artificial intelligence
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1530
<p>The two great phenomena of the digital era that present new epistemological questions are the extension of the Internet in the Web 2.0 version and the very recent emergence of generative artificial intelligence and “deep learning” that offers a generalized use of large linguistic models. The hypothesis in this paper is that the analytically oriented epistemology that has worked on the phenomenon of the Internet has done so taking as its model the<br>testimony as the centre of gravity of social epistemology. This model is not adequate for the new devices. The argument is that the epistemic authority (or lack of authority) of these devices is not based on some explicit or implicit contract of mutual recognition in exchanges of information or knowledge, but on the extensive socio-technical processes of design, formatting and data feeding, directed training and feedback with massive social use. This leads us to the need for an epistemology of massive hybrid agents.<br> </p>Fernando Broncano
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2025-03-242025-03-2452415710.36576/2660-9509.52.43 Phenomena and experience
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1532
<p>: The central role that phenomenology gives to the description of phenomena and the precise attention to the complexity of experience positioned it as an alternative to positivism and its narrow criterion of validity, precisely based on the facts and their empirical relevance. The postkantian theory of knowledge seemed to have given in to scientistic pretensions by seeking to concentrate all of philosophy in its logic. Phenomenology, in this way, stands up against positivism by discussing its foundations: the notion of fact and the understanding of experience.<br><br></p>José Manuel Chillón
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2025-03-242025-03-2452607710.36576/2660-9509.52.60Other bodies, other minds
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1533
<p>The expressive character of human knowledge offers a relevant point of view to overcome the analogical approach of the problem of other minds embedded in simulations or attempts to articulate inferences about other people's minds from their bodies. If knowledge is exposed in the language and actions of embodied living individuals, such exposure reveals the inadequacy of the distinction between internal and external as a criterion of analysis oriented only to the distinction between the mental and the non-mental. Taking into account the starting point offered by Hegel's conception and, in part, Brandom’s inferentialist reception, this paper proposes a way to solve this insufficiency based on an intersubjective requirement of rationality, which places the practice of “knowing and making oneself known” and bodily significance as the basis for expressive knowledg.<br> </p>Reynner Franco
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2025-03-242025-03-2452799410.36576/2660-9509.52.79Pure reason and transcendental synthesis in Kant
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1534
<p>This paper aims to provide a rational reconstruction of pure a priori synthesis, as articulated by Kant, with regard to the communicability of human knowledge. To this end, I will primarily use the passage from the "Transcendental Deduction of the Categories" according to the 1781 version, while also considering the specific changes made in the 1787 edition. In both of them, the central issue is to explore the merits of the transcendental method to justify the presence of pure a priori concepts in our capacity for knowledge, which are responsible for the communicability of our thoughts and knowledge. I will assert from the outset that the fundamental difference between the two passages lies in the fact that in the first edition, the role of transcendental imagination is paramount, whereas in the second edition, it is eclipsed by the emphasis on understanding, which is redefined as I think and<br>transcendental apperception.<br><br></p>Antonio M. López Molina
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2025-03-242025-03-24529511210.36576/2660-9509.52.95To will the terrible
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1535
<p>One of the most direct ways to access the core of Nietzsche's theory of knowledge is by confronting the theme of truth, although it is undoubtedly so complex and profound that it initially intimidates the researcher. This paper aims to revisit a rather schematic proposal from the 1960s to articulate Nietzsche's philosophy of truth and, building upon that, to defend the thesis that neither the campaign against metaphysical-moral “lies” nor the development of what we might call "pragmatic truth" fully exhausts the issue. These layers of the problem of truth only find coherent resolution, and thus become clarified, when viewed from a third level, which would be the most important: that of tragic or Dionysian truth, where the most distinctive and interesting aspects of the German philosopher's epistemological innovation are concentrated.<br><br></p>Mariano Rodríguez González
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2025-03-242025-03-245211313410.36576/2660-9509.52.113Ideas and beliefs in Ortega's concept of historical knowledge
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1537
<p>The article describes Ortega and Gasset’s evolution towards a mature conception of history with the distinction of Ideas and Beliefs. Basically, it works on the contrast between an early work of Ortega, Meditaciones del Quijote and En torno a Galileo which reflects Ortega’s definitive position. Though Ortega was always interested in history, it is only in his mature work that he felt that he had found the way to understand conceptual change as such. The explanation of Ortega’s evolution in this field is related not only to his interest in the politics -national and international- of his day, but is also connected to his understanding of life as a metaphysical principle.<br> </p>Jaime de Salas Ortueta
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2025-03-242025-03-245213515110.36576/2660-9509.52.135On the critical intention of the social theory of knowledge
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1538
<p>Within the framework of its conception of the history of reason as a process of rationalization of reality, the Frankfurt School theory of knowledge, and Adorno in particular, point out the complicity of the traditional theory of knowledge in the process of reducing the individual to a mere number and moment of the production process. Apart from any "humanist" attempt to recover the value of the individual, there is an insistence on the need to recognize the vital dynamics of society as the content of all logic, whose laws must be understood as the expression and arbitration of social experiences. The traditional logic of identity has contributed to the conservative, violent and unjust exaltation of the immutable, so another instance of validity is necessary in which the question of an absolute truth is replaced by the consideration of work and social action as conditions of knowledge.<br> </p>Diego Sánchez Meca
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2025-03-242025-03-245215316410.36576/2660-9509.52.153A good critical toolbox
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1554
<p>Reseña de: García López, Daniel J. Ínsulas extrañas. Una ontología jurídica de la vida a través de la Italian Theory (Agamben, Esposito, Rodotà, Resta), Valencia: Tirant Lo Blanch, 2023, 467 pp.</p>Julián Chaves González
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2025-03-242025-03-2452491497Sacristán's lessons for the 21st century
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1555
<p>SACRISTÁN LUZÓN, Manuel, Filosofía y Metodología de las ciencias sociales (II). Salvador López Arnal y José Sarrión Andaluz. (Eds), Barcelona: Editorial<br>Montesinos, 2024, 618 págs</p>Enrique Felip Expósito
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2025-03-242025-03-2452498502Wisdom and humility
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1556
<p>Reseña de: José SARRIÓN ANDALUZ e Iñaki VÁZQUEZ ÁLVAREZ (eds.), Salvador López Arnal, La humildad de un sabio. Escritos en homenaje a su trayectoria intelectual y militante. Madrid: Editorial Dykinson, 2024, 311 pp. DOI: 10.14679/3294.<br><br><br></p>Josefa Carolina Fortuno Hernández
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2025-03-242025-03-2452503506Hours of philosophy
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1557
<p>Reseña de: Carlos POSE, Teoría y práctica de la consultoría en ética clínica. Modelo deliberativo de resolución de conflictos. Granada: Editorial Comares, 2022, 194 pp</p>Martín González Fernández
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2025-03-242025-03-2452507510A philosophical review of artistic tradition
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1558
<p>Reseña de: Cofré, Juan Omar, Filosofía de la Obra de Arte y la Literatura. (Enfoque Fenomenológico), tomo I, Corporación Cultural Diadokhé, Santiago de Chile, 2023, 323 pp.</p>Carlos Isler Soto
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2025-03-242025-03-2452511516Aesthetic experience
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1559
<p>Reseña de: Juan Omar Cofré, Filosofía de la obra de arte y la literatura. Tomo II. Santiago de Chile: Corporación Cultural Diadokhé, 2023, 238 págs.</p>Diego Pérez Lasserre
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2025-03-242025-03-2452517519Raimon Panikkar, the advaita as a philosophical proposal
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1560
<p>Reseña de: J. A. TESTÓN TURIEL, La filosofía relacional e intercultural de Raimon Panikkar. Ediciones Universidad Pontificia de Salamanca, Salamanca 2024, 259 pp.</p>Fernando Susaeta Montoya
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2025-03-242025-03-2452520524Informe estadístico
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1561
<p>Informe estadístico</p>Cuadernos Salmantinos de Filosofía
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2025-03-242025-03-2452525526Instrucciones para autores
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1562
Cuadernos Salmantinos de Filosofía
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2025-03-242025-03-2452527545Instrucciones para los revisores
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1563
Cuadernos Salmantinos de Filosofía
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2025-03-242025-03-2452546551Tabla de contenidos
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1564
Cuadernos Salmantinos de Filosofía
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2025-03-242025-03-2452552558Primeras páginas
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1525
<p>--</p>Cuadernos Salmantinos de Filosofía
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2025-03-242025-03-245215Presentation
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1526
<p>Presentation</p>Ana María Andaluz RomanillosMaría del Carmen Paredes MartínIdoya Zorroza HuarteSantiago Orrego Sánchez
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2025-03-242025-03-2452IVIFrancisco de Vitoria's onto-ethical foundation of the person
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1539
<p>For Vitoria, the source of any right is man's dignity as a rational and free being, capable of critical reflection on his thoughts and actions, and therefore a responsible moral subject who sees himself as a person. Man's humanity lies in the fact that he constitutes himself as a moral person and a subject capable of right and duty through his rationality, since through the use of his rational faculty and, consequently, of his freedom, he possesses mastery over his own acts and ultimately asserts himself as master of freely choosing his destiny and of using things and inferior creatures for the accomplishment of his own ends. The capacity for rationality and the free will as specific activities of the spiritual soul structure human consciousness in its interiority as an existing, responsible and autonomous being. They are the root and foundation of man's moral personhood, for they are the basis of his ability to be his own<br>master or to have rights.<br> </p>Jean-Paul Coujou
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2025-03-242025-03-245216719210.36576/2660-9509.52.167The Francisco de Vitoria's manual of sacraments
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1540
<p>After offering a brief historiographical and methodological assessment of previous studies on Francisco de Vitoria's sacramental theology, this article presents the epitome<br>of his lessons In IV Sententiarum (1529-31) written by his disciple Tomás de Chaves and<br>published under the title Summa sacramentorum ecclesiae in 1560. Reconstructing the editorial history of a text in which Chaves introduced some obligatory modifications after the conclusion of the Council of Trent in 1563, the article demonstrates the status of an epochal best-seller that this work enjoyed despite its current oblivion. The article also presents some of the epitomisation techniques used by Chaves in the writing of the work, contrasting the printed volume with the only surviving manuscript of Vitoria's lectures on sacramental theology, preserved in the Biblioteca da Ajuda (Lisbon). Finally, some possible lines of research are presented in order to determine the echo that Vitoria's sacramental theology had in the viceroyalty of New Spain in the 16th century.<br> </p>Jose Luis Egío García
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2025-03-242025-03-245219521710.36576/2660-9509.52.195God, natural law and moral conscience according to Francisco Vitoria
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1541
<p>Francisco de Vitoria is widely known because of his contributions in the field of political and legal philosophy. However, less attention has been paid to his natural law theory, which is normally considered to be a mere repetition of that of Aquinas. That is why has been overlooked Vitoria's doctrine of God as legislator of that natural law and his doctrine about the natural formation of moral concepts, which is expounded especially in a relection given in 1535. In this paper we expound that doctrine, we show the internal problems that it may face, and how would Vitoria probably have solved these problems, had he undertaken the effort to resolve the issue.<br><br></p>Carlos Isler Soto
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2025-03-242025-03-245221923210.36576/2660-9509.52.219 Francisco de Vitoria's economic value theory
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1542
<p>In this work I propose to develop what I consider to be the theory of economic value proposed by Vitoria. To do this, I will first analyze the Dominican's reception and criticism of the proposal made by Conrado Summenhart to know the value of goods. Next, I will focus on Vitoria's proposal. To do this, I will show that the Dominican makes a distinction between the “objective value” of goods and their “subjective valuation,” paying special attention to what I consider he assumes to be its three central components. Although for Vitoria ideally “objective value” and “subjective evaluation” should coincide, experience teaches that this often does not happen, and he is very aware of this. Finally, I will present some elements that accompany this Vitorian vision of economic value, highlighting how it attempts to combine objective and subjective elements in an original way.<br> </p> <p> </p>Álvaro Perpere Viñuales
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2025-03-242025-03-245223325110.36576/2660-9509.52.233Reading naïvely again
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1543
<p>This paper revisits the hermeneutical lessons of the philosopher Leo Strauss (1899-1973) and, engaging in the debate on how they should be understood, contrasts them with the mode of reading proposed by philosophical and historiographical historicism. Throughout the text, Strauss' contributions are vindicated as capable of addressing a debate even with the historicist hermeneutics appeared after him. The hope driving this reflection is that the arguments presented can contribute not only to the understanding of Leo Strauss's thought but also to the recovery of a way of reading freed from the filter and burden of contemporary philosophy, which hinders a genuine dialogue with the past</p>Jordi Feixas i Roigé
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2025-03-242025-03-245225527910.36576/2660-9509.52.255The philosophical problem of God from the perspective of the christian feminine mysticism
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1544
<p>The aim of this paper is to show that the Christian female mystical experience is useful to philosophically define the term God. To achieve this, we analyse the mystical treatise Escala para subir a la perfección by Sor María de Jesús de Ágreda, based on the mysticism of the instant by Tolentino Mendoça. Methodologically, we suggest breaking the body-soul dualism to properly understand the mystical experience, thus, the analysis shows the most relevant examples of the Escala divided into five sections corresponding to the five senses. After relating certain fragments with the semantic features traditionally attributed to God, we reach the conclusion that, in María de Jesús, the mystical experience joins the intellectual apprehension of Providence with its physical experience through the senses: goodness-gentle fire (touch), eternity-food for the soul (taste), omnipotence/power-set of virtues (smell), omniscience/knowledge-silent love (hearing) and independence-luminous vision (sight).<br> </p>Patricia Fernández Martín
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2025-03-242025-03-245228130310.36576/2660-9509.52.281Freedom, creativity, wordl
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1545
<p>The article analyses Eugen Fink's conception of freedom. First, it develops Fink's interpretation of the cosmological and ethical dimension of freedom in Kant. Then, it determines to what extent freedom of choice or individual free will is based on non-freedom. Then, creative action is elucidated as the proper mode of realization of genuine freedom. Finally, it clarifies the concomitantly social and cosmic meaning of freedom. It shows to what extent free action is concretized as the production of social structures that symbolize and analogically reproduce the creative movement that the cosmos itself is.<br><br></p>Ángel Enrique Garrido Maturano
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2025-03-242025-03-245230532510.36576/2660-9509.52.305tension between liberalism and socialism in the political philosophy of Adela Cortina
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1546
<p>The article analyzes Adela Cortina's philosophical position developed in Ethics without Morals (1991) and Applied Ethics and Radical Democracy (1993), focused on overcoming the historical tensions between liberalism and socialism to rethink the ethical-political foundations of contemporary democracy. First, it examines the moral roots of these ideological traditions, with the aim of framing why Cortina criticizes both the extreme collectivism of<br>Marxist socialism and the inadequacies of modern variants of socialism. On this basis, the neo-Kantian project of communicative politics that the author defends is situated, with extensions regarding the paradigms of Habermas and Apel. Secondly, the evolution of the relationship between liberalism and socialism is analyzed, as well as Cortin's reformulation of deliberative democracy as “communicative democracy.” Finally, it is explained in what sense the<br>model of “procedural socialism” as an overcoming proposal, in which Cortina integrates individual autonomy and solidarity to equip a more inclusive and ethical democracy, configures an ethical and political framework capable of responding to the demands of the 21st century.<br> </p>Enrique Herreras MaldonadoCarlota Gómez Herrera
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2025-03-242025-03-245232836010.36576/2660-9509.52.328… And God in physicis
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1547
<p>The aim of this article is to show that during shaping of what we today know as “physics”, that is, the natural philosophy developed in European Modernity, far from there being a confrontation between “science” and “religion”, both were practically inseparable, to the extent that the former was founded in deep, rooted and consistent theological premises. Contrary to what is commonly accepted today, when the two fields are generally conceived<br>as mutual enemies, in the transition from the ancient —primarily Greek— worldview of the world to the modern worldview, many thinkers, such as Copernicus, Kepler, Galileo, Descartes and Newton, understood that there was an indissoluble link between their own physical<br>theories and the divine attributes claimed by Christian theology and faith, such as perfection, omnipotence, omniscience or goodness. To illustrate this, I will explain the influence of their conceptions of God on their own systems of natural philosophy. </p>Javier Leiva Bustos
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2025-03-242025-03-245236238410.36576/2660-9509.52.362Epistemic relativism and pragmatic exchange
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1548
<p>This text tries to question two characteristics attributed to epistemic relativism, these are 1. the “incompatibility” of epistemic systems and 2. The “equal validity” of the results-judgments derived from incompatible epistemic systems. To do so, we will take a pragmatic approach based on the philosophy of the second Wittgenstein and we will rely on a concept we call “pragmatic exchange”. With this exercise we hope to show that the “incompatibility” would apply only to those cases in which the difference between epistemic systems appears, per se, very clear, i. e. typical cases or “manual cases”. In contrast, it would not be applicable in the same way to the cases usually faced by human beings, i. e., those are open to practical considerations and exchanges of rules from different epistemic systems and different language games. In the same sense, it is hoped to show that the “equal validity” of the results or judgments does not depend on something like the “incompatibility” or independence of the different epistemic systems but on a practical judgment of the choice of the relevant rules applicable to each case</p>Yeison Manco López
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2025-03-242025-03-245238640610.36576/2660-9509.52.386struggle over the ideal of system between Kant and Hegel
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1549
<p>Against Kantian readings of Hegel, this research aims to clarify the systematic approach of Kant and Hegel. The two approaches are opposites. For this purpose, the notion of System according to Kant is first explained, which leads to the impossibility of forming a system of systems of knowledge because pure reason cannot find any absolute premises. It is then contrasted with Hegel's encyclopaedic project. To understand how a system of systems is possible, it is first necessary to understand Hegel´s reformulation of speculative reason — especially critical of Kant. It then goes on to understand in what sense philosophy, as the ultimate figure of the absolute, has the role of being the absolute premise of the Hegelian system.<br> </p>Andrés Ortigosa
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2025-03-242025-03-245240742810.36576/2660-9509.52.407Time, motionality, and presence
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1550
<p>This paper aims at offering and interpretation and reframing on the ways in which philosophical resources stemming from Jose Gaos’s Thought brings light into the philosophical problem of time. By means of delving further into assumptions underlying the different ways of addressing such aporetic notion within Western philosophical tradition, the specificity of Gaos’s approach will be outlined. Echoing Heidegger’s influence this paper will focus on dealing with how Gaos’s understanding of temporality is entwined by his phenomenology of presence and his interpretation of the Man by means of motionality. This will pave the way towards sketching an original reading on time which evidenced his dependency with human lives’ finitude</p>Rafael Pérez Baquero
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2025-03-242025-03-245242944610.36576/2660-9509.52.429María Zambrano and Dante Alighieri
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1551
<p>The purpose of this paper is to bring Zambrano's philosophical thought closer to Dante's, taking as a reference an experience shared by both: the exile. To do so, we will begin by analysing Zambrano's interpretation of the Commedia, and then we will examine exile as a source of knowledge and a necessary condition for philosophy to exist. In exile, both Dante and Zambrano see the fundaments of their existence crumble; far from their emotional attachments and political engagements, they both face the loss of their former identity and the meaninglessness of their existence. This situation leads them to experience an ontological transformation that results in rebirth, i.e. the development of a new way of being and living in the world. The experience of exile has a transformative value for both Dante and Zambrano, as it allows them to become aware of the groundlessness of their existence and to take a lucid look at their present.<br><br></p>María Rodríguez Lorca
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2025-03-242025-03-245244746610.36576/2660-9509.52.447The organic defense
https://revistas.upsa.es/index.php/cuadernossalmantinos/article/view/1552
<p>The philosopher on which this writing orbits around was one of those who could see with great clairvoyance the philosophical thread on which to pull off, in order to present a critical view of those nihilistic ghosts that have been released by the cult of technique. Our technological civilization has required us to assume a defensive standpoint against that material challenges which are threatening certain forms of existence. From this perspective, as philosophers, we have to take action in relation to the rudiments that have given rise to this situation in which the essence and survival of life are at stake. Therefore, the objective lies in presenting a discussion that allows us to understand how freedom is an essential feature of life as a natural event.<br> </p>Sergio Ruiz Párbole
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2025-03-242025-03-245246749010.36576/2660-955X.52.490