Ricardo Mejía Fernández
Professor (ANECA), Faculty of Philosophy of Catalonia, Ramon Llull University, Ateneu Sant Pacià (Barcelona). Fellow of the International Society for Science and Religion (ISSR), University of Cambridge, UK. I've been post-doctoral researcher at the Center for Phenomenological Studies (Catholic University of Louvain, Belgium), as well as research scholar on neurophenomenology at the University of Memphis, United States. International PhD in Logic and Philosophy of Science, University of Salamanca, with co-direction at the University of Memphis (Supervisors: Dr. Shaun Gallagher and Dr. Juan José Acero). Scores: Summa cum laude. I also worked as Visiting Professor at Sorbonne University (Paris 1-Panthéon) and researcher at École Normale Supérieur of Paris, France. Before all that, I got a master degree in Logic and Philosophy of Science from the University of Salamanca and a bachelor in Philosophy, from the Pontifical University of Salamanca.
Research Areas: Phenomenology, Transhumanism, Artificial Intelligence, Philosophy of Science and Technology
Supervisors: Shaun Gallagher and Juan José Acero
Research Areas: Phenomenology, Transhumanism, Artificial Intelligence, Philosophy of Science and Technology
Supervisors: Shaun Gallagher and Juan José Acero
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Papers by Ricardo Mejía Fernández
Abstract. The aim of this article is to investigate the sensualist naturalism in the Logic of the priest and French philosopher Étienne Bonnot de Condillac (1714-1780). This author has been very little studied in our language; being almost non-existent in philosophy journals published in the Hispanic world. This paper is divided into four parts. A first part, where whoever reads us will find the most general naturalism as the humus of the logic written by Mureaux's priest. In the second part, we will study the reasons for the sensualist qualifier that underlies this original (meta)logic and, finally, in the third part, we will show how to articulate the images, genres, classes in the simplified language of a logic that is in accordance with the sensitive organic system of the human being, along with the other important sciences. We will finish this work with our conclusions on how Condillac, moved by his naturalistic and sensualistic background, admonished the essentialist and synthesist logic of his time, rehearsing a renewal through an unusual critical sagacity.
Abstract: In developing an enactivist phenomenology, the analysis of time-consciousness needs to be pushed toward a fully enactivist account. I attempt to push this analysis towards a more complete enactivist phenomenology of time-consciousness. I argue that Varela's analysis motivates a closer examination of the phenomenological aspects of the intrinsic temporal structure of experience, understanding it in terms of an action oriented embodied phenomenology in its most basic manifestation. This fully enactivist phenomenology continues the analysis initiated by Varela and remains consistent with but also goes beyond Husserl's later writings on time-consciousness. This analysis shows that the enactive character of intentionality in general, goes all the way down; it is embedded in the micro-structure of time-consciousness, and this has implications for understanding perception and action. This account is consistent with Varela's constructivist approach to cognition.
In this paper, I try to answer the question for a phenomenology of love from two approaches that are different from Husserlian orthodoxy. Love is an experience that was very useful for Emmanuel Levinas'phenomenology in order to establish his new lines and his personal refocus trough a version whose greater power was the vulnerability and weakness of love. In a peculiar theological turn, if this author accepts such a merit, Jean-Luc Marion has been a voracious reader of Levinas since his beginnings as a thinker, moving his phenomenology of love towards a phenomenology of Christian charity in order to reach the extreme practice that Levinas himself did not manage.
Abstract: In the present study, I would like to recover the phenomenology of a thinker that remains still undiscovered in the Ibero-American realm. Dietrich von Hildebrand (1889-1977) was born the same year as Martin Heidegger, and was a disciple of Max Scheler and Edmund Husserl, working brilliantly in his phenomenological method. I am not going to explain here the fundamental phenomenology of this author but his phenomenology as it is applied to affectivity, in order to subtly provoke theology. This paper, then, is going to take notice of a special phenomenology and not of a general one, by dedicating our efforts to the personal quality of a diverse and unified affectivity.
Abstract. The aim of this article is to investigate the sensualist naturalism in the Logic of the priest and French philosopher Étienne Bonnot de Condillac (1714-1780). This author has been very little studied in our language; being almost non-existent in philosophy journals published in the Hispanic world. This paper is divided into four parts. A first part, where whoever reads us will find the most general naturalism as the humus of the logic written by Mureaux's priest. In the second part, we will study the reasons for the sensualist qualifier that underlies this original (meta)logic and, finally, in the third part, we will show how to articulate the images, genres, classes in the simplified language of a logic that is in accordance with the sensitive organic system of the human being, along with the other important sciences. We will finish this work with our conclusions on how Condillac, moved by his naturalistic and sensualistic background, admonished the essentialist and synthesist logic of his time, rehearsing a renewal through an unusual critical sagacity.
Abstract: In developing an enactivist phenomenology, the analysis of time-consciousness needs to be pushed toward a fully enactivist account. I attempt to push this analysis towards a more complete enactivist phenomenology of time-consciousness. I argue that Varela's analysis motivates a closer examination of the phenomenological aspects of the intrinsic temporal structure of experience, understanding it in terms of an action oriented embodied phenomenology in its most basic manifestation. This fully enactivist phenomenology continues the analysis initiated by Varela and remains consistent with but also goes beyond Husserl's later writings on time-consciousness. This analysis shows that the enactive character of intentionality in general, goes all the way down; it is embedded in the micro-structure of time-consciousness, and this has implications for understanding perception and action. This account is consistent with Varela's constructivist approach to cognition.
In this paper, I try to answer the question for a phenomenology of love from two approaches that are different from Husserlian orthodoxy. Love is an experience that was very useful for Emmanuel Levinas'phenomenology in order to establish his new lines and his personal refocus trough a version whose greater power was the vulnerability and weakness of love. In a peculiar theological turn, if this author accepts such a merit, Jean-Luc Marion has been a voracious reader of Levinas since his beginnings as a thinker, moving his phenomenology of love towards a phenomenology of Christian charity in order to reach the extreme practice that Levinas himself did not manage.
Abstract: In the present study, I would like to recover the phenomenology of a thinker that remains still undiscovered in the Ibero-American realm. Dietrich von Hildebrand (1889-1977) was born the same year as Martin Heidegger, and was a disciple of Max Scheler and Edmund Husserl, working brilliantly in his phenomenological method. I am not going to explain here the fundamental phenomenology of this author but his phenomenology as it is applied to affectivity, in order to subtly provoke theology. This paper, then, is going to take notice of a special phenomenology and not of a general one, by dedicating our efforts to the personal quality of a diverse and unified affectivity.