Sustancia y pensamiento en la teología aristotélica. Hitos históricos de la definición de persona. Substance and Thinking in the Aristotelic Theology. Historical Landmarks of the Definition of Person

El propósito de este artículo es mostrar el itinerario argumentativo que sigue el Estagirita en su Metafísica para llegar a la conclusión de que hay una substancia cuya única actividad es pensarse a sí misma y que dicha substancia puede identificarse con dios. Para ello, en el apartado inicial reconstruiremos el primer paso de la argumentación aristotélica a favor de que hay una substancia eterna e inmóvil. Después, en el segundo, ahondaremos en el carácter inmaterial de esa substancia eterna, así como en la advertencia de que la esencia de dicha entidad es pura actividad. Finalmente, en el tercer apartado, expondremos las razones que ofrece Aristóteles para probar que la actividad de esa substancia es pensar y que el objeto de ese pensamiento es ella misma. De esta forma, intentaré aclarar la relación entre substancia y pensamiento que emerge de esta teoría, la cual ha jugado un papel crucial en la formulación posterior de la definición de persona ya referida.The main purpose of this article is to show the argumentative route that Aristotle made in his Metaphysics to conclude that there is a substance whose sole activity is to think itself and that this substance can be identified as god. In order to do so, in the first part we will reconstruct the initial step into Aristotelian argumentation which argues that there is an eternal and immobile substance. Later, on the second part, we will get into detail in the immaterial character of that eternal substance, being aware that the essence of this entity is pure activity. Finally, in the third part, we will expose the reasons that Aristotle offers to prove that this substance´s sole activity is to think and that the object of its thought is itself. In this way, I will try to clarify the relationship that emerges from this theory between substance and thought, which has played a crucial part in the latter formulation of the definition of person that has already been referred.

The visual meaning of intellectual contemplation in the philosophy of J. G. Fichte

The article examines the visual perspective of the J. G. Fichte’s philosophy of transcendental idealism. He paid most attention to visual paradigm compared to other representatives of the German classical philosophy. The author notes that J. G. Fichte developed the original concept of a transcendental-phenomenological vision, in which the subject does not contemplate actually existing objects, but their reflection in subject’s consciousness. He does not see things, but the result of his own process of vision, the effects of his acts of contemplation. Because what is seeing, and the subject of the vision are identical, the contemplation of an object by a subject can give rise to adequate images of reality. Self- consciousness of the subject doesn’t dependent on reality,it is a pure activity that lays itself, and laying is simultaneously contemplation of itself. This contemplation, as is shown in the article, is the intellectual contemplation that forms the basis of every knowledge, and is also the main point of view for each philosophy. Intelligent contemplation as a reflection of one's consciousness combines creation and knowledge of oneself. Reliability of the results of intellectual contemplation is based on the authenticity of self-consciousness. The law of the development of the spirit is the self-limitation of the process of self-consciousness, which became the basis for the formation of the idea of historicism, which is a prerequisite for overcoming dogmatism and creating a new vision of the world.

Taking the bus in peri-urban Mexico City: Bodily perspectives on own and urban becoming

This paper explores the movement of bodies in urbanising landscapes. In particular, it looks at the bodily practice that unfolds at a ‘bus stop made by stopping buses’ in peri-urban Mexico City. Doing so, I pursue three questions: What are the specificities of bodily practice in the peri-urban realm and out of what socio-material conditions do they emerge? How does this practice sit within notions of informality and cityness? And what urban imaginaries do peri-urban practitioners ‘grow’ out of their direct engagement with the material environment, that is, in this case, when taking buses? The bus stop in question is located in the municipality of Tecámac, State of Mexico, in the Metropolitan Area of Mexico City (ZMVM). It is a site of pure activity, social occurrence without being forged into built form; a site with ‘nothing there’ but the encounter of travellers and buses along the Mexico City-Pachuca highway. Carefully examining the seemingly banal activity of flagging down and boarding buses, however, allows us to take seriously the bodily and material dimensions of urban life and to acknowledge their influence on how city is made and thought. The paper draws on ethnographic research with a focus on visual and sensory methods.

A Contemporary Art as an Art Documentation: Entertainment or Pure Activity?

Is devoted to the contemporary art. Recently the arts have undergone some changes that allow discussing transformations of (post)modern art forms and therefore transformations of the Modernity Project. The traditional approach to arts implies that particular artefacts are the form of art objectisation. The author analyses several contemporary art experiments and argues that nowadays the actors operating in society have to deal with documentation or medium which provides for calling an act of creation to memory but not for reproducing it.