The 50(th) anniversary of an academic journal of philosophy in Spanish is an occasion for refl ecting on its past accomplishments and reconsidering its role in the near future. To be philosopher and do philo sophy in the 21(st) century it is necessary to dedicate oneself to the integration of thought and life and to learn how to share this work with others. The technological changes that are now transforming the world of academic publication portend a future in which a wide audience can be reached with relative ease.

1908 is particularly relevant year in the process of reception of pragmatism in Europe, thanks to the ill Intemational Congress of Philosophy held in Heidelberg in September of that year. At that intemational event the "new philosophy" coming from America was at the centre of the European stage. In this study, the author collects and surnmarizes some of the available evidence about the reception of pragmatism at the Heidelberg Congress, and in Europe as a whole. The paper is arranged in the following sections: l) the reception of pragmatism in Europe; 2) the preparation of the congress and the opening lecture by Josiah Royce; 3) certain important developments over the course of the congress; 4) several echoes and afterthoughts, and 5) a brief conclusion. The main conclusion is to highlight the relevance of this Congress in order to understand the complex process of affinity and hostility between pragmatism and its different European interlocutors. The Congress was truly a milestone in that process and it is worthwhile to study with attention the lectures and communications, and in particular the discussions that followed them.

everal recent publications attest to a renewed interest, at the dawn of the 21st century, in the philosophy of Charles S. Peirce. While agreeing with the relevance of Peirce philosophy for the 21st century, we disagree with some interpretations of Peirce as a utilitarian-based pragmatist, or with attempts to extract from Peirce a theory of social justice for 21st century societies. A critical exploration of Peirce¿s philosophy of science, particularly his idea of scientific inquiry as ¿the study of useless things¿, serves to illuminate the un-pragmatic and anti-utilitarian dimension of Peirce¿s thought, as well as to reveal his true ethical relevance for the 21st century.

The goal of this article is to describe in some detail the actual relations between Charles S. Peirce and Alfred N. Whitehead, paying particular attention to Peircean notions of science and metaphysics, in the belief that this contrast may help to better grasp the scope and depth of C. S. Peirce's thought.

The goal of this article is to show the influence and reception of John Dewey's pragmatism in contemporary feminism. Although its effective incidence has been scarce in European feminism, this has not been the case in North American feminism. In this work we study both the reception of Dewey's thought in North American feminism and some key aspects of his thought that can be extremely useful in today's feminist discussion to mediate in the polemics between critical feminism and postmodern feminism. It analyses Dewey's and feminism's criticisms of traditional dualism as the philosophical underpinning of social inequality, paying particular attention to the mind-body split and the consequent undervaluing of the body and emotions. In conclusion, it is stressed that John Dewey's proposal is more radical than that of the usual feminisms, since democracy must be understood as a way of life that affects all dimensions of experience and on which depends the growth staff and social growth that overcomes the unjust social inequalities between men and women.

The article gives an account of the framework of the contemporary discussion about language in the Anglo-American sphere, with the goal aim of gaining a better understanding of the work discussion about language that has been developing in recent years. It offers a brief historical overview of the Philosophy of language in the first half of the 20th century, which focused particularly on logic, and describes the pragmatist transformation of the Philosophy of language that has taken place in recent decades, in order to finally reveal some of the keys that, in the author's opinion, are decisive for a full understanding of legal language.

According to Charles S. Peirce and to Mariano Artigas, science is the collective and cooperative activity of all those whose lives are animated by the desire to discover the truth. The particular sciences are branches of a common tree. The unity of science is not achieved by the reduction of the special sciences to more basic ones: the new name for the unity of the sciences is cross-disciplinarity. This is not a union of the sciences themselves, but rather the unity and dialogue of scientists, the real inquirers into the truth. In the light of Peirce's and Artigas's teachings, we can see that philosophers are in just the right place to call for this unity of sciences. This call should not be seen as promoting a return to the old scientism, but seeks a deep dialogue between the particular sciences and philosophy in order to deal with the presuppositions of the scientific enterprise. The key to the cross-disciplinarity of knowledge is not revolution, but rather shared efforts in a unique mixture of continuity and fallibilism, of affection and reason, of the attempt to understand others' disciplines as well as our own.

This contribution describes -- with some documentary support from Peirce's correspondence of his first and second European trips -- Peirce's conception of science as a collective and cooperative activity of all those whose lives are animated by the desire to find out the truth, whose lives are animated by "an impulse to penetrate into the reason of things". The paper has two sections: first, Peirce as an inventor and builder of research instruments around which scientific communities are formed, and second, Peirce's own experience of cooperation within science.

A truly surprising fact is the absence of the expression ¿Scientific Metaphysics¿ in the works of Charles S. Peirce, despite the presence of this expression in the title page of volume 6 of Peirce¿s Collected Papers. In order to explain the circumstances of this fact, and to obtain a clearer vision of this expression, this work is organized in five sections: 1) a brief presentation of Peirce, focusing on his work as a professional scientist; 2) an exposition of Peirce¿s conception of science; 3) an outline of Peirce¿s conception of science; 4) an outline of his work as a professional scientist; 5) an outline of Peirce¿s conception of science; 6) an outline of Peirce¿s conception of science; and 7) an outline of Peirce¿s conception of science: 3) an outline of Peirce's notion of metaphysics in its maturity; 4) an attempt to answer the question of what a scientific metaphysics is; [...]

Charles Peirce remained always fascinated by the phenomenon of art, even though his comments on the subject were superficial. His personal connection with art can be found in the letters he wrote during his five visits to Europe, between June 1870 and September 1883, especially in the letters of his first trip (18 June 1870 - 07 March 1871). In this article, we focus on these letters, which show how Europe produced in the young philosopher a profound cultural shock. visit First, historical and biographical data on Peirce's first visit to Europe will be provided, and the correspondence from this trip will be presented; second, we will compare Peirce's comments on the places he visited. Finally, as a conclusion, we suggest exploratorily how these perceptions may have influenced Peirce's thinking. The feelings he experienced in Europe were seeds that bore fruit years later, so as to produce a collage in which new ways of understanding science and art could be developed.

A milestone about the reception of Charles Sanders Peirce (1839-1914) in the Spanish- speaking world has been the catalogue bibliography Peirceana Hispánica (1883-2000), prepared by Fernando Zalamea. The aim of this note is 1) to summarize some of the main features of that catalogue; 2) to report the new discoveries after its publication in 2006; and 3) to suggest new directions for further research on this area of growing interest on the interaction of Pragmatism and the Hispanic world.

We show how Peirce's architectonics folds on itself and finds local consequences that correspond to the major global hypotheses of the system. In particular, we study how the pragmaticist maxim (i.e., the pragmatic maxim fully modalized, support of Peirce's architectonics) can be technically represented in Peirce's existential graphs, well-suited to reveal an underlying continuity in logical operations, and can provide suggestive philosophical analogies. Further, using the existential graphs, we formalize ¿ and prove one direction of ¿ a ¿local proof of pragmaticism,¿ trying thus to explain the prominent place that existential graphs can play in the architectonics of pragmaticism, as Peirce persistently advocated. Finally, we present a web of ¿continuous iterations¿ of some key Peircean concepts (maxim, classification, abduction) that supports a ¿lattice of partial proofs¿ of pragmaticism.

By the time of his death in 1910 at the age of 68 years, William James had be- come the most influential thinker not just of his own period, but indeed of any period. As the sociologist Jack Barbalet has written: "His European reputation was possibly even higher than his standing in America. James not only represented to European thinkers the American advances in psychology and philosophy, for which he was largely responsible, but he entered into the formation of contemporary European thought as much as he did American.¿The aim of this paper is to provide a vivid sense of James¿s staff involve- ment with European thought generally and continental philosophy specifically, giving some indications about various European countries, but with particular attention to Spain as a case study. Accordingly, the talk divides into three sections: (1) Europe in James; (2) James in Europe: friends and translations; and (3) James in Spain: translations and read- ers. A number of names and facts will be mentioned, since they provide the general framework for understanding the reception of William James in Continental Europe, but in particular the staff relations between William James and some of the most relevant European thinkers of his time are highlighted.

Having fun is a must for most young people today. Their eagerness to have fun leads them to make detailed preparations for every weekend, which in many cases takes up a large part of their weekly time. Many parents do not like their children's leisure activities. Some of them do not know what to do, they are not able to offer their children positive and attractive alternatives to the fashionable leisure activities, which they dislike and which drag their children down. These parents' concept of fun differs radically from that of their children. They are parents who feel disoriented, and some are even overwhelmed by status . This book has two aims. The first is to give an account of how young people between the ages of 15 and 22 have fun today and what motivates them to do so. The second is to offer parents and educators some guidelines that can help them in the Education of leisure and fun for young people. It is aimed at educators - parents and teachers - and at people interested in understanding a little better the complex phenomenon of young people¿s entertainment.

This article will examine a total of twelve drawings which illustrate six of the 17 surviving letters from Peirce¿s first trip to Europe (June 1870- March 1871)2. surviving letters from Peirce¿s first trip to Europe (June 1870- March 1871)2. The illustrations are simple, but they are outstanding examples of one of the deepest convictions of Peirce: Reason is not a mechanical skill and thought is not a linear process. A broader notion of reason, that is, reasonableness, makes sense of Peirce's use of drawings and diagrams, since one of the key elements of reasonableness is the imagination. According to Peirce, reasoning is also a visual and diagrammatic process. In his letters Peirce includes drawings that illustrate and clarify what he means. Accordingly, the paper is arranged in three sections. First, we discuss some of the results of our research into Peirce's European correspondence relating to art and aesthetics, since they help to understand the context in which Peirce wrote the letters with the illustrations. Second, we give a presentation of Peirce's notion of reason and his idea of visual and diagrammatic thinking; finally, we include and briefly discuss a selection of the illustrations found in Peirce's European letters from 1870-71.

Within this broad framework, this chapter describes the situation of mutual ignorance between Hispanic philosophy and the American tradition, paying special attention to the figure and thought of the founder of pragmatism, Charles S. Peirce (1839¿1914). In order to do this, the chapter justifies the usage of the expression ¿Hispanic philosophy,¿ highlighting its heuristic and practical value. Second, the chapter discusses the most important of Peirce's connections with the Hispanic world. Third, the chapter mentions the major milestones of the textual reception of Peirce in Spanish and, fourth, some of the connections that lie nearly hidden under the cloak of ignorance that divides the two traditions. Finally, by way of conclusion, it sketches some effects that the recent resurgence of American pragmatism has had on this situation.