By Manuel Cruz
A todo el mundo le gusta estar enamorado, el amor alimenta l. a. fantasía de poder ser otro sin dejar de ser el mismo. Devolvemos a los angeles character amada l. a. imagen exagerada de sus cualidades amplificadas. Sin embargo, nuestra sociedad jalea de puertas para afuera a los enamorados y desconfía de ellos puertas para adentro.
Como el resto de humanos, los grandes pensadores vivieron intensamente, para bien o para mal, el amor. Sin embargo, ellos nos han dejado el legado de todas las principles que tuvieron sobre este sentimiento. ¿Quién no ha sentido amor platónico? ¿Quién no se ha dejado arrastrar por el deseo? ¿Quién no se ha obsesionado con el amado? ¿Cuántas veces nos hemos enamorado de l. a. imagen que nos hacemos de alguien en lugar de l. a. personality actual?
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Additional resources for Amo, luego existo: Los filósofos y el amor
128) The social sciences cannot formulate theories and models that have the same status as those of the natural sciences. They will always fall short for three reasons: first, they remain historically contextualized, and therefore limited in their universal appeal even when they claim the contrary; secondly, they are holistic and utopian, and therefore prefigure that which still needs to be figured out, lacking an openness to changes and modifications; and thirdly, they are bound to influence what they claim to predict, and therefore do not describe causal relations but participate in causing certain events to happen.
The metaphysical framework associated with any of these four terms, however applied in the natural or the social or the human sciences, is at the heart of Popper’s approach and critique. qxd 26/07/2006 11:02 Page 43 The open society as liberty scientists seems anathema, a dangerous admission, an intellectual hazard one must avoid at all costs. Corvi is sympathetic to Popper’s concerns, and as such bridges the metaphysical elements that ground his thinking about science with his thinking about society.
Xv) Capitalism itself, although claimed to be the crowning achievement of the twentieth century in terms of personal choices and freedom, can be just as problematic as utopianism. Just as a revolution can bring about human prosperity and happiness, even freedom (as seen in the American colonies in the eighteenth century), so can capitalism bring about human prosperity and happiness. But in both cases one needs to guard against abuses and suffering, provide guidelines and procedures that would protect the weakest people and bridle the authority of the most powerful; only then can both deliver on their promises.