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Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

the text seeks to expand the boundaries of the concept of "global bioethics," the core of Van Rensselaer Potter's theoretical proposal on "ecological bioethics" in his work Global Bioethics, in the face of the "ethics of the Earth" developed by the ecologist and environmentalist Aldo Leopold and the analysis of "ecosophy" raised by the philosopher and psychoanalyst Félix Guattari in The Three Ecologies. This characterization is proposed to establish theoretical assumptions around the notions of ecological bioethics and ecosophy from the perspective of global bioethics in a renewed attempt to broaden its disciplinary horizons. Three moments are established for the analysis: initially, the land ethics proposed by Arnold Leopold in his work A Sand County Almanach is characterized. Subsequently, the main aspects of "ecological ethics" in Global Bioethics are analyzed. Finally, several aspects of Félix Guattari's ecosophy are highlighted that put into perspective the ecological accent of Potter's global bioethics, which could be considered valid divergent presuppositions to enrich global bioethics today. [ABSTRACT FROM AUTHOR]

Copyright of Revista Colombiana de Bioetica is the property of Universidad El Bosque and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

What should be the starting point of the bioethical analysis of science and technology? In almost half a century of history, different perspectives of bioethical analysis of science and technology have been formulated. This article recognizes the broad theoretical context on the subject and will not inquire about it, but on a more fundamental issue: the need to specify a common starting point for the different analyses, to avoid some frequently flawed budgets. The article proposes as a point of departure for the bioethical analysis indicated an internalist perspective, oriented fundamentally to face the task of dismantling deterministic presuppositions, and not an externalist, traditional and moralizing view. The text specifies the different meanings of the deterministic viewpoints on science and technology commonly assumed, and their relations with moral judgments. It also analyzes, in a comparative form, the way in which several authors and perspectives take or question this type of approach. The fundamental contribution of the article is to propose as a basic ethical perspective the task of opening the black box of moral judgments and dissolving the precarious deterministic understandings of the nature of science and technology, in which many of the bioethical analyses on the subject remain imprisoned. [ABSTRACT FROM AUTHOR]

The diagnosis of the current European societies, which are made possible through the production of scientific knowledge and technical, is simple in its formulation. They are societies in constant knowledge creation. Given socio- economic and working conditions, implemented from the neo-liberal model of society, the abstract knowledge, associated with the profit of a few over the many, is leading the cultural logic of knowledge societies, without any axiological hesitation, That is to say, without postulating and discerning common goals and values that can motivate human beings to live for the human journey. Thus, the current European societies, but not only them, are knowledge societies, (because they live in the continuous creation of technical and scientific knowledge). At the same time, companies are axiologically dismantled. They are societies that do not have been axiologically oriented. If humanity does not recover and increase this constitutive dimension, may not be feasible in human form. Our reflection presents a proposal for an axiological epistemology (M. Corbi) and the proposal of a transdisciplinary knowledge (B. Nicolescu) as "devices" that explicitly cultivated, can prevent human collapse in knowledge societies. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Educacion y Desarrollo Social is the property of Universidad Militar Nueva Granada, Departamento de Educacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Facultad de Ciencias Economicas: Investigacion y Reflexion is the property of Revista Facultad de Ciencias Economicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the central problems that the French philosopher Bernard Stiegler has tackled to sustain a techno-logical constitution of humanity is the question of the origin of man. The question lies in asking whether it is possible to think the origin of the humankind from this thesis, without returning to metaphysics or transcendental philosophy. This position must be rooted in an ontology that apprehends the causal component at the relational level, leaving aside the explanations in which the cause is substantialist. In order to develop this proposal, this article is composed of two general parts: the first one is destined to present up to where Stiegler follows and up to where he separates from the zoo-anthropological conception of André Leroi-Gourhan about the origin of man; to then explain the epistemological and ontological bases on which Stiegler erects his techno-ontological thesis of humanity; namely: the foundations of Simondonian transduction and Derridian différance. The Stielgerian thesis of a common and relational origin of technique and man in a process of technical externalization, cannot be thought from a previous interiority. The difficulty is to understand how, from a relational ontology, we can account for the difference of man in life, his birth in continuity and differentiation with the animal. To clarify this relational dynamic and overcome the paradoxes that Stiegler's discourse seems to generate, we discussed the opportunity for a terminological convergence with the perspective of biological enactivity worked by Di Paolo. In this sense, we could speak of symmetry and relational asymmetry, of relational polarization leading to the establishment of poles or polarities and thus clarify the continuity (community) and the rupture (separation) that exists between life and man, between the technicality of the live and human technology. [ABSTRACT FROM AUTHOR]