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Nietzsche: Experimental Skepticism and the Question of Values
(Springer, 2020-10-19)
After presenting the general state of the field regarding Nietzsche and skepticism in specialized studies, I explain why it is essential to contextualize this topic through a comparative analysis of Human, All Too Human and Beyond Good and Evil. Both books raise the issue of skepticism in relation to the possibility of knowledge, the end of metaphysics, and the problem of values. Nietzsche seeks to overcome epistemological skepticism by means of an alliance between philosophy and history in the so-called intermediate books Daybreak and The Gay Science, and then concludes in Beyond Good and Evil that skepticism is a good instrument in the pursuit of knowledge and of that which has value, and that precisely skepticism, as an instrument, is essential for philosophy, which is nonetheless responsible for not being skeptical about what has value.
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Sobre el conocimiento de la cosa en sí según Schopenhauer
(Universidade Federal de Santa Maria, 2020-04-15)
This paper proposes to analyze Schopenhauer’s methodological and hermeneutical considerations regarding the knowledge of the thing-in-itself. For this purpose, I explain the nature of the philosophical abstraction in light of the primacy of the metaphysics of the Will. I argue that the possibility of the philosophical research is rooted on the interpretation of self-knowledge as an instance of the Will’s objectivation. In this regard, I will plead that the definition and criteria developed by Schopenhauer for his philosophy are established at the expense of deductive demonstration, in favor of a peculiar and particular form of abstraction fitted for the philosophical enterprise and subject matter. Finally, I will present an interpretation of the epistemological basis of reflection in line with schopenhauerian philosophy.
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Revisiting Husserl’s transcendental phenomenology of the ego: Existence and praxis
(Springer Nature, 2022-01-01)
Two views have characterized the mainstream reception of Husserl’s work based on his lifetime’s publications. One considers his method and philosophy as primarily theoretical and dependent on the Cartesian paradigm. The other regards his eidetic method as caught in a “logicism of essences.” Both endured after Husserl’s 1936 Crisis and the later publications of his Nachlass. Thus the view has prevailed that his work was unable to address questions concerning concrete existence, historical facticity, ethical life, and metaphysical problems. Offsetting this view, this paper examines the origin and underlying arguments of these two interpretations and attempts to shed new light on both. In doing so, the paper accomplishes two tasks. First, it uncovers the eminently practical nature of Husserl’s transcendental subjectivity as a functioning active (constitutive) ego. Second, it reveals the existential roots of his transcendental ego. Both approaches stand together, and their upshot is a non-conventional, “unitary,” interpretation of Husserl’s work.

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