Juan Garcia Torres
Biographic Data
| ID | 9327730 |
|---|---|
| NAME | Juan Garcia Torres |
| GIVEN NAMES | Juan Garcia |
| FAMILY NAME | Torres |
| SIGNATURE | TORRES J G |
| AFFILIATIONS | Wingate University |
| ORCID | 0000-0001-7514-6694 |
| VERIFIED | Yes |
| TOTAL WORKS | 5 |
| TOTAL CITATIONS | 0 |
| WORKS AS AUTHOR | 5 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2022 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 0 |
An existentialist response to the problem of evil a la Jorge Portilla
From the thought of mid-twentieth-century Mexican philosopher Jorge Portilla (1919–1964), I develop a three-prong existentialist response to the problem of evil. One prong is granting that a version of the problem of evil is successful: no theodicy is credible while beholding innocent suffering. A second prong involves an affective engagement with evil that facilitates a loving human flourishing grounded in solidarity with sufferers, compassion, …
Carlos Vaz Ferreira on intellectual flourishing as intellectual liberation
I argue for a substantive interpretation of Carlos Vaz Ferreira’s account of intellectual flourishing as intellectual liberation. For Vaz Ferreira, I argue, there is an inescapable master-slave dynamic between language and language users, so that flourishing intellectually essentially involves a type of mastery of language that frees up thinking from enslaving linguistic/conceptual confusions and thus facilitates the acquisition of truth. Central…
Jorge Portilla on philosophy and agential liberation
Jorge Portilla argues that authentic philosophical inquiry plays a liberating function. This function is that of bringing more fully to consciousness aspects of identities or ways of being‐in‐the world that have been, up until then, tacit or opaque to the agent herself to facilitate her endorsement, rejection, or modification of these identities. For Portilla, this function facilitates greater self‐mastery by increasing the range of free variatio…
Leibniz on free and responsible wrongdoing
According to intellectualists, the will is a rational inclination towards apprehended goodness. This conception of the will makes its acts intelligible: they are explained by (i) the nature of the will as a rational inclination, and (ii) the judgement of the intellect that moves the will. From this it follows that it is impossible for an agent to will evil as such or for its own sake. In explaining wrongdoing intellectualists cite cognitive error…
Leibniz on Agential Contingency and Inclining but not Necessitating Reasons
I argue for a novel interpretation of Leibniz’s conception of the kind of contingency that matters for freedom, which I label ‘agential contingency.’ In brief, an agent is free to the extent that she determines herself to do what she judges to be the best of several considered options that she could have brought about had she concluded that these options were best. I use this novel interpretation to make sense of Leibniz’s doctrine that the reaso…
No prominent works on this page.
Leibniz on Agential Contingency and Inclining but not Necessitating Reasons
I argue for a novel interpretation of Leibniz’s conception of the kind of contingency that matters for freedom, which I label ‘agential contingency.’ In brief, an agent is free to the extent that she determines herself to do what she judges to be the best of several considered options that she could have brought about had she concluded that these options were best. I use this novel interpretation to make sense of Leibniz’s doctrine that the reaso…
Leibniz on free and responsible wrongdoing
According to intellectualists, the will is a rational inclination towards apprehended goodness. This conception of the will makes its acts intelligible: they are explained by (i) the nature of the will as a rational inclination, and (ii) the judgement of the intellect that moves the will. From this it follows that it is impossible for an agent to will evil as such or for its own sake. In explaining wrongdoing intellectualists cite cognitive error…
Carlos Vaz Ferreira on intellectual flourishing as intellectual liberation
I argue for a substantive interpretation of Carlos Vaz Ferreira’s account of intellectual flourishing as intellectual liberation. For Vaz Ferreira, I argue, there is an inescapable master-slave dynamic between language and language users, so that flourishing intellectually essentially involves a type of mastery of language that frees up thinking from enslaving linguistic/conceptual confusions and thus facilitates the acquisition of truth. Central…
Jorge Portilla on philosophy and agential liberation
Jorge Portilla argues that authentic philosophical inquiry plays a liberating function. This function is that of bringing more fully to consciousness aspects of identities or ways of being‐in‐the world that have been, up until then, tacit or opaque to the agent herself to facilitate her endorsement, rejection, or modification of these identities. For Portilla, this function facilitates greater self‐mastery by increasing the range of free variatio…
An existentialist response to the problem of evil a la Jorge Portilla
From the thought of mid-twentieth-century Mexican philosopher Jorge Portilla (1919–1964), I develop a three-prong existentialist response to the problem of evil. One prong is granting that a version of the problem of evil is successful: no theodicy is credible while beholding innocent suffering. A second prong involves an affective engagement with evil that facilitates a loving human flourishing grounded in solidarity with sufferers, compassion, …
Philosophy (5 works) · Epistemology (4 works) · Psychology (4 works) · Chemistry (2 works) · Epistemology, Ethics, and Metaphysics (2 works) · Flourishing (2 works) · Free Will and Agency (2 works) · Interpretation (philosophy) (2 works) · Liberation (2 works) · Social Psychology (2 works)