<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2183-9522</journal-id>
<journal-title><![CDATA[Revista Internacional CONSINTER de Direito]]></journal-title>
<abbrev-journal-title><![CDATA[Revista Internacional CONSINTER de Direito]]></abbrev-journal-title>
<issn>2183-9522</issn>
<publisher>
<publisher-name><![CDATA[Editorial Juruá]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2183-95222023000100109</article-id>
<article-id pub-id-type="doi">10.19135/revista.consinter.00016.03</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[LA DUDA COMO PREMISA PARA UNA RECTA DEFENSA DE LOS DERECHOS. VISIÓN CRÍTICA DE LA FILOSOFÍA CARTESIANA]]></article-title>
<article-title xml:lang="en"><![CDATA[DOUBT AS A PREMISE FOR AN UPRIGHT DEFENCE OF RIGHTS. CRITICAL VIEW OF CARTESIAN PHILOSOPHY]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Ugarte]]></surname>
<given-names><![CDATA[Jesús Víctor Alfredo Contreras]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad Complutense de Madrid Facultad de Derecho ]]></institution>
<addr-line><![CDATA[Madrid ]]></addr-line>
<country>Spain</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2023</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2023</year>
</pub-date>
<numero>16</numero>
<fpage>109</fpage>
<lpage>140</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_arttext&amp;pid=S2183-95222023000100109&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_abstract&amp;pid=S2183-95222023000100109&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_pdf&amp;pid=S2183-95222023000100109&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Vivimos tiempos que nos muestran a una sociedad, en demasía, aborregada y gregaria, cómoda, crédula, manipulable y encaminada hacia la propia admiración de su desdén intelectual. Pensar críticamente sobre algo, hoy no es aceptado libremente por los poderes oficiales y por los fácticos quienes aplican la censura con total desfachatez si la opinión vertida nos advierte de sus calculadas y deshonestas intenciones. Así, afrontamos una realidad donde, o piensas, repites y acatas lo que te dicen que pienses, repitas y acates o, eres estigmatizado y perseguido como un desadaptado social (insolidario, facha, ultra, machista, homófobo, negacionista, etcétera). Cualquier intento por pensar diferente, crítica y objetivamente, si va en contra de lo planeado por los poderes actuales, esto es reprimido a través la censura inmediata. Se pretende convertir a las personas en una masa sumisa, obediente y felizmente subyugada a los poderes externos; se busca convertir en cómplices del mal a toda esa masa distraída y poco esforzada que parece no interesarle la verdad en sus vidas ni el daño que se les pueda incoar, ni a ellos ni a sus hijos. Se trata de hacernos vivir en sociedad subyugados a una autoridad que no es nuestro propio entendimiento. Hannah Arendt decía que atreverse a insertar el propio yo en el mundo y comenzar una historia personal, es la potencia que fomenta la filosofía. Por ello, el mejor antídoto contra este mal social que afrontamos es volver a mirar a la filosofía de los derechos. Tal cual, la mirada que elegimos en este artículo, la fijamos en René Descartes, a quien, por cierto, Hegel calificó de &#8216;héroe del pensamiento&#8217;. Aunque con los matices y críticas que se desarrollan en este trabajo, lo cierto es que Descartes tuvo la grandeza de atreverse a poner en tela de juicio todo el conocimiento de su época, se atrevió a dudar de todo. Y esto no es baladí, puesto que eran tiempos de la Santa Inquisición y de la censura a todo lo que se escribía; además, no mucho antes, se había quemado vivo a Giordano Bruno. Pese a todo esto, Descartes tuvo el valor de remover, con sus obras, esa realidad que obligaba a aceptar una única verdad y a la que pocos, o ninguno, se atrevían a desafiar. Empezaré usando un método descriptivo y, luego, sobre todo en las críticas, prescribiré mi punto de vista sobre la filosofía cartesiana, terminando con su pertinente relación con el derecho.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: We are living in times that show us a society that is too much, too much, abhorred and gregarious, comfortable, gullible, manipulable and directed towards its own admiration of its own intellectual disdain. To think critically about something today is not freely accepted by the official and factual powers who apply censorship with total impudence if the opinion expressed warns us of their calculated and dishonest intentions. Thus, we face a reality where either you think, repeat and abide by what they tell you to think, repeat and abide by, or you are stigmatized and persecuted as a social misfit (unsupportive, facist, ultra, sexist, homophobic, denialist, etc.). Any attempt to think differently, critically and objectively, if it goes against what is planned by the current powers, this is repressed through immediate censorship. The aim is to turn people into a submissive mass, obedient and happily subjugated to the external powers; the aim is to turn into accomplices of evil all that distracted and not very hard-working mass that seems not to be interested in the truth in their lives nor in the harm that can be done to them or their children. It is about making us live in society subjugated to an authority that is not our own understanding. Hannah Arendt said that daring to insert the self into the world and to begin a personal history is the power that philosophy fosters. Therefore, the best antidote to this social evil we face is to look again at the philosophy of rights. As such, the gaze we choose in this article, we look to René Descartes, whom, by the way, Hegel called a 'hero of thought'. Although with the nuances and criticisms that are developed in this work, the truth is that Descartes had the greatness of daring to question all the knowledge of his time, he dared to doubt everything. And this is not trivial, since those were times of the Holy Inquisition and the censorship of everything that was written; moreover, not long before, Giordano Bruno had been burned alive. Despite all this, Descartes had the courage to remove, with his works, that reality that forced the acceptance of a single truth and which few, if any, dared to challenge. I will begin by using a descriptive method and then, especially in the criticisms, I will prescribe my point of view on Cartesian philosophy, ending with its pertinent relation to law.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Descartes]]></kwd>
<kwd lng="es"><![CDATA[duda]]></kwd>
<kwd lng="es"><![CDATA[derechos]]></kwd>
<kwd lng="es"><![CDATA[sumisión]]></kwd>
<kwd lng="es"><![CDATA[crítica.]]></kwd>
<kwd lng="en"><![CDATA[Descartes]]></kwd>
<kwd lng="en"><![CDATA[doubt]]></kwd>
<kwd lng="en"><![CDATA[rights]]></kwd>
<kwd lng="en"><![CDATA[submission]]></kwd>
<kwd lng="en"><![CDATA[critique.]]></kwd>
</kwd-group>
</article-meta>
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