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The writings of Jean-Marie Schaeffer stand out among those of other French philosophers because they not only emphasize the relevance of the evolutionary approach within philosophical reflection, generally completely discredited in intellectual circles linked to continental philosophy, but because they introduce it into aesthetic research, which is even less frequent among philosophers in general. In Schaeffer's research, this approach makes explicit the existence of a meeting point between, on the one hand, the philosophical critique of anthropocentrism and animal ethics, and, on the other hand, aesthetic analysis. As I argue in this paper, in light of Shaeffer's reflections some important implications of the theory of biological evolution in the problematization of the assumption of a human moral superiority within philosophical aesthetics become evident. [ABSTRACT FROM AUTHOR]

This paper deals with the notion of being according to Maurice Nédoncelle. Firstly, I explain this French personalist philosopher's general concept of human interrelationship, after which I present a general idea of Nédoncelle's metaphysics. Then, I discuss his conception of being as a transcendental relation. I claim that Nédoncelle's conception of being is coherent with personalist claims about the nature of the person. [ABSTRACT FROM AUTHOR]

This paper compares the concepts of "spirit" and "dialectic" in Hegel's Phenomenology of Spirit and Kierkegaard's The Sickness unto Death respectively. For this purpose, I delve into the way in which both philosophers understand these two concepts. The aim of this comparison is to detect whether there is some kind of relationship between the two concepts that could bring Hegel and Kierkegaard closer to each other. [ABSTRACT FROM AUTHOR]

According to some contemporary philosophers of language, the Frege-Geach argument raises a genuine objection to semantic expressivism. In this paper it is argued that an effective way to confront and overcome this argument is by modifying the classical conception of expressivism. Both classical and minimal expressivisms are examined and a version of the latter is proposed. This version overcomes the objection derived from the Frege-Geach argument and has the advantage of including within the spectrum of expressionism theories that clearly have the same "spirit" but that the classical characterization leaves out. [ABSTRACT FROM AUTHOR]

In this paper I aim to analyze Guerrero's position as a reader of Heidegger, particularly the conceptual continuities and discontinuities between the Argentine philosopher's methodological proposal of an "operative aesthetic" and the German thinker's essay on art. We will focus on the first volume, Estética operatoria en tres direcciones. Revelación y acogimiento de la obra de arte, and the essay "The Origin of the Work of Art". Our hypothesis is that Guerrero is an anthropophagic reader: while he agrees with some of Heidegger's ideas on art, the Argentine philosopher is also critical and, through his reading of "The Origin of the Work of Art", he elaborates an original proposal. Specifically, Guerrero takes, I affirm, the phenomenological-hermeneutical methodology and applies it in an original way to the analysis of works of art. [ABSTRACT FROM AUTHOR]

In this paper, I present a translation and analysis of Metaphysics a 1, 993 b 23-31 to subsequently show how Alexander of Aphrodisias's interpretation of said passage led medieval philosophers to attribute a doctrine of creation to Aristotle. For Alexander, those things that are most true and those beings that are in the highest degree, about which Aristotle speaks in Met. a 1, a passage that originally addressed the relationship between the premises and conclusions of demonstrations, are the unmoved movers, which have a relationship of imitation or participation with the things that depend on them. In Averroes, who favors the Neoplatonic notion of perfection, the causality of the unmoved mover becomes an efficient causality in its fullest sense: an explanation not only of the movement of the heavens, but of their being and that of all things. Thus, he implicitly presents Aristotle as a monotheistic and creationist philosopher. Thomas Aquinas, using the notions of "being by essence" and "being by participation" and deriving a notion of "always being" from that of "always being true", also transforms the unmoved mover into a true creator and explicitly points out the reasons for his interpretation in the text of Aristotle. [ABSTRACT FROM AUTHOR]