Twice during the last fifteen years did scholars, of many callings and countries, collaborate and, by Festschrift and commemorative volume, express their appreciation of the work of ERNST CASSIRER. Since the turn of the century, in many languages and more than a hundred books, essays and articles, the thought of this great among contemporary philosophers has ranged from compendious historical investigations into the “problem of knowledge”, interpretations of culture-periods, philosophers, scientists, poets to penetrating analyses of mathematics, physics, chemistry, psychology, history, linguistics and mythology. Yet, while Cassirer achieved early fame with well-documented presentations of other men’s ideas, his own philosophy was not developed before the poblication of his Philosophie der Symbolischen Formen, the latest volume of which appeared in 1929, at a time when in Germany phenomenology and the “Lebens-philosophischen” precursors of existentialism had all but eclipsed the classicism of Cassirer’s theme and style. His philosophy proper could, therefore, neither receive the attention which a German intelligentsia gave to lesser intellectual events in the anxious pre-Hitler days; nor could an English-language audience, lacking a complete translation of his principal work, satisfy the interest in his thought which some of his (translated) books had already provoked.

Today, we can openly talk about developing a “civil religion” in Russia, the “cult of Victory”, combining it with a “new national ideology”, which has been in creation for a long time. In addition, for some “new statists” and part of the Communists, including a more wider context of the “Soviet”, the “USSR-2”, etc, it is almost salvation, while for others, especially the liberals and “diminutive nationalists”, and even the “regionalists” (or separatists, if you like), it causes a difficult storm of emotions. The sympathy for our last world war military and political opponents unites a variety of groups: from liberals to Russian Nazis, from Jewish oligarchs to almost insane anti-Semites. Unfortunately, some of the so-called “white spectrum” joined it, and in our opinion, only pushed the Russian people away from the “white cause”, from sympathy that was more common in the early 1990’s. It should be noted that this is not about the “fascism and anti-fascism” of the National Socialist ideology (that is a special issue), but mostly about the military campaign of Germany in the 1940’s.

Conocer las fuentes últimas de una disciplina intelectual es una función tan natural y necesaria del entendimiento humano, que la propia evidencia nos demuestra la lentitud con la que se hace consciente a aquellos que la trabajan y desarrolla. Pues no por natural deja de ejercer una extraña reacción en la medida en que su desvelamiento exige de un ejercicio por conocer incompatible con esa inclinación natural con la que abrazamos la inmediatez -matriz, por cierto, fundante de lo económico. Y, sin embargo, a pesar del esfuerzo creciente que han adoptado las distintas ramas del saber en general y de lo económico en particular por familiarizarse con su campo de acción, tal objetivo queda interrumpido si por ello concebimos una paciente entrega hacia la Verdad. Porque no hay perseverancia que goce de estima si de ella no podemos extraer el deleite supremo que equivale a entender las razones que lo inclinan a saber el modo en que sabe. Solo así el conocimiento de la cosa se expande hasta sus límites aclarando que lo que ella es como expresión en esto o lo otro solo le pertenece a un instante de ese recorrido más prolongado que apunta a esa suerte de auto-reconocimiento.

“The battle forActually, the simplest inferences convince us that time is, at best, a very grand convention. The past has passed, and it’s not anymore. The future can only be yet to be, and it is also not. The present is a unit that tends to zero. But we know that zero is identical to infinity. From the point of view of infinity, there is neither a past nor a future. To be more precise, all is one. Everything always is and is in everything. History is a myth. According to A. F. Losev, the myth is an “open magical name”; he also held that “myth is miracle” without a human origin. history.” What does this mean? What battle could we be speaking of, if history is the past and, as we are told, we cannot return any further?

Como lo anunciamos con anterioridad, los abordajes filosóficos requieren de un compromiso ontológico y gnoseológico en virtud del cual podamos ejercitar un análisis lo suficientemente potente para dar cuenta de lo tratado. En nuestro caso, el compromiso filosófico será con el sistema filosófico llamado Materialismo Filosófico. A continuación disponemos a explicar cuáles son los motivos que nos orillaron a decantarnos por este y no otros. Gustavo Bueno, principal autor del sistema, cuenta con una serie de doctrinas (teorías) de gran potencia para poder abordar la infinidad de categorías que se atraviesan en el momento de realizar un trabajo con las características de nuestras intenciones. Estamos hablando específicamente de su teoría política y su filosofía de la ciencia referidas a sus emblemáticos trabajos Teoría del Cierre Categorial y Primer ensayo sobre las categorías de las “ciencias políticas”. El primero nos permitirá poder clasificar el material que surja de los acercamientos científicos y determinar su estatuto gnoseológico mientras el segundo, estando resuelta la problemática gnoseológica tocante a las ciencias políticas en el trabajo anterior, será la plataforma desde la cual escudriñaremos el material político. A este arsenal sumaremos el Ensayo sobre las categorías de la economía política y trabajos que rebasan ya el arco de los dientes de Bueno tales como el Diccionario filosófico de Pelayo García Sierra.

What allows us to talk about the state as an active agency when we understand that only individuals act? This article draws comparisons between Quentin Skinner’s exposition of the history of the concept of the state in major European languages and the history of its equivalent Russian term gosudarstvo in order to provide some general hypotheses on the development of the phenomenon of the state, and on the origins of this baffling usage. First, summing up a vast number of historical and lexicographic works, it attempts a meticulous reconstruction of conceptual development in the Russian language. Second, a peculiarity of the Russian case is discussed, where absolutist thinkers (and not republicans, as in Western Europe) stressed the difference between the person of the ruler and the state. Third, political interests in introducing such novel usage are discussed, together with the role of this usage in the formation of the state. This allows us to see better the origins of current faith in the existence of the state as a more or less clearly designated and independent actor, predicated on the mechanism of what Pierre Bourdieu described as “mysterious delegation.”

We exhibit two relation algebra atom structures such that they are elementarily equivalent but their term algebras are not. This answers Problem 14.19 in the book Hirsch, R. and Hodkinson, I., “Relation Algebras by Games”, North-Holland, 2002.

Generalizing results of J’onsson and Tarski, Maddux introduced the notion of a pair-dense relation algebra and proved that every pair-dense relation algebra is representable. The notion of a pair below the identity element is readily definable within the equational framework of relation algebras. The notion of a triple, a quadruple, or more generally, an element of size (or measure) n>2 is not definable within this framework, and therefore it seems at first glance that Maddux’s theorem cannot be generalized. It turns out, however, that a very far-reaching generalization of Maddux’s result is possible if one is willing to go outside of the equational framework of relation algebras, and work instead within the framework of the first-order theory. In the present paper, we define the notion of an atom below the identity element in a relation algebra having measure n for an arbitrary cardinal number n>0, and we define a relation algebra to be measurable if it’s identity element is the sum of atoms each of which has some (finite or infinite) measure. The main purpose of the present paper is to construct a large class of new examples of group relation algebras using systems of groups and corresponding systems of quotient isomorphisms (instead of the classic example of using a single group and forming its complex algebra), and to prove that each of these algebras is an example of a measurable set relation algebra.

We consider two generalizations of the Recursion Theorem, namely Visser’s ADN Theorem and Arslanov’s Completeness Criterion, and we prove a joint generalization of these theorems.

En el presente artículo se abordan algunas de las principales dificultades derivadas de la interpretación del pensamiento aristotélico en el mundo contemporáneo. Se inicia con la consideración de las influencias del contexto de la Academia en el pensamiento aristotélico, incluyendo el vínculo con el referente platónico. Posteriormente, se analizan las distintas vetas de estudio aristotélico de acuerdo a los principales enfoques de sus diversos intérpretes en la historia de la filosofía occidental. En tercer orden, se realiza una revisión del concepto del no‑ser en Aristóteles, aludiendo a nuevas posibilidades de interpretación en función de su idea de límite