DSpace Collection:https://hdl.handle.net/10171/38342024-03-28T19:24:21Z2024-03-28T19:24:21ZLa ciencia del hombre en Michel de Montaigne: Vox naturae, vox rationis, vox fideihttps://hdl.handle.net/10171/688582024-02-12T06:07:39Z2018-01-01T00:00:00ZTitle: La ciencia del hombre en Michel de Montaigne: Vox naturae, vox rationis, vox fidei2018-01-01T00:00:00ZPopulism’s challenges to political reason: Reconfiguring the public sphere in an emotional culturehttps://hdl.handle.net/10171/686462024-02-05T06:05:36Z2022-01-01T00:00:00ZTitle: Populism’s challenges to political reason: Reconfiguring the public sphere in an emotional culture
Abstract: Populism’s Challenges to Political Reason can be seen as a consequence of social and
cultural trends, the so called ‘emotional culture’, that have been accentuated in recent
decades. By considering those trends, this article aims at shedding light on some distinctive marks of contemporary populism in order to argue for a reconfiguration of the
public sphere that, without ignoring emotion, recovers argumentation and persuasion
based on facts and reason.2022-01-01T00:00:00Z“You Would Not Seek Me If You Had Not Found Me”—Another Pascalian Response to the Problem of Divine Hiddennesshttps://hdl.handle.net/10171/685912024-01-29T06:06:18Z2021-01-01T00:00:00ZTitle: “You Would Not Seek Me If You Had Not Found Me”—Another Pascalian Response to the Problem of Divine Hiddenness
Abstract: One version of the Problem of Divine Hiddenness is about people who are looking for God and are distressed about not finding him. Having in mind such distressed God-seekers, Blaise Pascal imagined Jesus telling them the following: “Take comfort; you would not seek me if you had not found me.” This is what I call the Pascalian Conditional of Hiddenness (PCH). In the first part of this paper, I argue that the PCH leads to a new interpretation of Pascal’s own response to the problem, significantly different from Hick’s or Schellenberg’s interpretations of Pascal. In short: for any person who is distressed about not finding God, and who (for this reason) seriously considers the Argument from Hiddenness, the PCH would show that their own distress constitutes evidence that God is in fact not hidden to them (because this desire for God has been instigated in them by God himself). In the second part of the paper, I set aside the exegetical question and try to develop this original strategy as a contemporary response to one version of the Problem of Divine Hiddenness, which I call the “first-person problem.” I argue that the PCH strategy offers a plausibly actual story to respond to the first-person problem. As a result, even if we need to complement the PCH strategy with other more traditional strategies (in order to respond to other versions of the problem), the PCH strategy should plausibly be part of the complete true story about Divine Hiddenness.2021-01-01T00:00:00ZVan Inwagen on introspected freedomhttps://hdl.handle.net/10171/685902024-01-29T06:06:17Z2013-01-01T00:00:00ZTitle: Van Inwagen on introspected freedom
Abstract: Any philosopher who defends Free Will should have an answer to the epistemological question: “how do we know that we have such a capacity?” A traditional answer to this question is that we have some form of introspective access to our own Free Will. In recent times though, many philosophers have considered any such introspectionist theory as so obviously wrong that it hardly needs discussion, especially when Free Will is understood in libertarian terms. One of the rare objections to appear as an explicit argument was proposed by van Inwagen in his Essay on Free Will. In this paper, I address van Inwagen’s anti-introspection argument; I argue that it is both inconsistent with his overall treatment of the Existence Question (namely, with his defence of the existence of Free Will from reflections about morality), and inconclusive in itself (at least for anyone not ready to endorse general scepticism about perception). In passing, I give a clarification of the notion of Introspection, in the case of Freedom, that also sets a more favourable stage for the evaluation of further objections.2013-01-01T00:00:00Z