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En la última década, el debate sobre las atmósferas ha crecido entre los filósofos (véase, por ejemplo, Schmitz 2016; Böhme 2017; Griffero 2017; Jagnow 2024; Fernández Velasco y Niikawa 2025). Ejemplos de atmósferas son la atmósfera alegre que emana de una fiesta animada; la atmósfera sombría de un callejón trasero deteriorado; la atmósfera conmovedora de Venecia, Italia. Muchos estudiosos caracterizan las atmósferas como dotadas de una dimensión intrínsecamente afectiva. Sostengo que esta afirmación es tentadora y natural, aunque en última instancia no convincente. Propongo la hipótesis de que la razón por la cual las atmósferas pueden parecer intrínsecamente afectivas tiene que ver con el hecho de que las atmósferas son propiedades de los entornos. Los entornos se experimentan típicamente desde dentro y una mirada a algunas prácticas mediáticas contemporáneas revela que existe una suposición bastante extendida según la cual los entornos experimentados desde dentro suelen producir reacciones afectivas en los experimentadores. Sugiero que (a) la correlación entre la experiencia de respuestas afectivas a los entornos y la experiencia de las atmósferas de los entornos se confunde con la obtención de la relación según la cual una atmósfera causa una respuesta afectiva; (b) la tesis de que las atmósferas producen respuestas afectivas en los experimentadores se sobregeneraliza y se transforma así en la afirmación de que las atmósferas producen invariablemente respuestas afectivas en los experimentadores.

In this paper, I aim to demonstrate that \"The Origin of the Work of Art\" involves an implicit dialogue with the Hegelian philosophy of art. [...]we will try to show Hegelian influences within a theme not fully explained in the essay on art: the history of being (die Seinsgeschichte). Heidegger, Hegel, work of art, end of art, history of being. Pero, sin embargo, sigue abierta la pregunta de si el arte sigue siendo todavía un modo esencial y necesario en el que acontece la verdad decisiva para nuestro Dasein histórico o si ya no lo es.

In this bibliographic commentary, we want to show the relevance of Fichte's Characteristics of the Present Age, recently reissued in its Spanish translation. [...]we analyze each of the big moments of the Characteristics and the concepts involved; for example, the plan of the universe, the ages, life, true religion, etc. [...]throughout this commentary, we attempt to reflect on the complex relation between the philosopher and the comprehension of his own time. Fichte - Characteristics of the Present Age - History - State - Comprehension. 1. Así, desdobla -como también suele hacerse- entre el primer Fichte o el Fichte de Jena, y el segundo Fichte o el Fichte de Berlín (Rivera de Rosales, 2019: 23-35), y a la vez captura temáticas de distintas obras hasta desembocar en lo específico de Los caracteres.

One of important philosophical problems in environmental philosophy is the existential relation between man and nature. This mirrors the earlier relationship between man and nature as God’s creation. The core principle here is relationality. Man and nature in modern thought are considered as separate substances with an abstract relation between the two. These divisions which emerge with Modern thought operate on the basis of rational distinctions and the attempt to substantiate and verify. Such an approach often isolates Nature as a distinct region of being, where nature is divided into parts and analyzed in isolation. With such analysis and reduction, the interrelationships and interconnectedness among beings as well as among parts of the whole disappear. As a result, nature is considered as a big machine, and being is treated as a static substance. Many modern Western philosophers consider being as merely as a nominal concept. Contrary to this mainstream modern thought, the philosophers Mullā Ṣadrā and Whitehead hold that nature as well as the entire corporeal world is a substance in a continuous process of change and becoming. For Mullā Ṣadrā, nature in essence is a process of ‘trans-substantial motion’ (al-harakat aljawhariyyah). This principle is derived from his reflection on the univocal meaning of being that brings about his fundamental doctrines, i.e, the principiality of being (aṣalat al-wujūd) and the gradation of being (tashkīk al- wujūd). For Whitehead, the actual world is a process of becoming of actual entities. In accordance with his philosophical system, to explicate his thought, Whitehead coins the term of ‘actual occasions’ to denote all beings in the corporeal world. He rejects critically the mechanistic viewpoint of modern thought. This paper attempts to introduce several basic principles from Mullā Ṣadrā and Whitehead to provide an alternative philosophical foundation for the environmental movement.

La presente nota bibliográfica analiza el testimonio filosófico-político del emperador romano Flavio Claudio Juliano que presenta Maria Carmen de Vita en su edición bilingüe de Lettere e discorsi. La editora propone una lectura directa del autor como un princeps philosophus que se está construyendo a sí mismo desde la escritura. La retórica, la filosofía y el poder se dan cita en la figura de este emperador y filósofo, cuyo modus scribendi convierte la retórica en instrumento filosófico-político para constituir una comunidad helénica fundada en la paideia, donde el princeps sería el mediador entre el mundo inteligible y la vida cívica. O es el retoño de Helios, legitimado para tomar el papel del exemplum (la lectura que propone la autora) o un Quijote que quiso ser como los filósofos a los que leía en las doxografías y se soñó fuera de la caverna.

\"Zaman\" denen gizemli olgunun varlığı ve mahiyeti, kadim çağlardan beri ilim adamlarını; bilhassa filozof ve ilahiyatçıları ilgilendiren ana konulardan biri olmuş ve olmaya devam etmektedir. Öyleki, bir yönüyle felsefî, bir yönüyle fizikî, bir yönüyle de dinî araştırmalara konu olacak kadar girift ve çok yönlü bir öğreti alanına sahiptir zaman. Makalemizde zaman bahsi birkaç başlık altında işlenmeye çalışılmıştır. Öncelikle zamanın bir tür atomları sayılan \"an\" kavramı ele alınmış ve bunun ontolojik boyutu üzerinde durulmuştur. Daha sonra zamanın mahiyetine; kadim mi yoksa hâdis mi olduğuna, yani bir başlangıcının olup olmadığına dair iki zıt görüşün irdelenmesine geçilmiş, bu bağlamda filozofların ve kelâm âlimlerinin farklı görüşlerine yer verilmiştir. Son aşamada da \"hareket-zaman\" ilişkisi ele alınmıştır. Makalede \"zaman\" ve \"hareket\" ikilisinin mahiyeti ve keyfiyetine yönelik antik dönem felsefî öğretilerle çağdaş bulgular arasındaki bazı yakın benzerlikler oldukça dikkat çekici bir özellik arz etmektedir.

‘Rung,’ colour, has been a subject of exploration by philosophers as the study of consciousness progresses. They believe colours, besides their objective, physical understanding, also have a phenomenal and subjective understanding, for example, the ‘feeling’ that we get when the redness of the red setting sun is felt, or the blueness of the blue sky is experienced. This feeling or subjective phenomenal experience is what has been called consciousness or qualia, qualia being the properties of such experiences. However, deciphering such experiences is what has been the greatest task given to the philosophers; the mystery of this ‘feeling’ or phenomenal experience we get when a colour is perceived is also a mystery, if unfolded, it helps us to decipher what consciousness is. This paper attempts to investigate the subjective experience of colour as explored in Indian Bakhti and Sufi poetry. Colour or ‘rung’ has been extensively used as imagery in such poems, where the experience of being in a divine state is equated to being immersed in the experience of a colour. The divine, also known as ‘rungrez,’ the colour dyer or the colour giver, is the one who infuses us with such colourful experience, the experience of himself or consciousness. In this way, the paper will explore the subjective experiences (of colour) as portrayed in such poetry and will try to perceive the question of consciousness from a different perspective.