Juan José Luetich, philosopher, critic, writer, alchemist, mythographer, musicologist, mathematician, chemist, scientist, engineer, researcher, educator, programmer, linguist, translator, born in Rosario on January 24, 1964. After working for many years as a private tutor, he founded the Luventicus Academy of Sciences in 2001 with the purpose of exploring how the new communications media (digital documents, electronic messages) may be used in teaching. Since then he has worked as an editor, author, teacher, consultant and programmer for that organization. The positions he formally holds are: Editor of Serial Publications and Director of the Computational Chemistry Lab. He also teaches in mid and high level institutions (advanced and university), where he has collaborated in the creation and modification of study programs. The work of Juan José Luetich is interesting—more than just for the diversity of subjects it covers and its extent—because of the relationships it establishes between topics of distant specialties and the originality of the author’s approach while presenting or resolving classical problems. Such a vast volume of work, however, has only one objective: to explain everything with clarity so that everyone understands.
Abstract: The process of knowledge consists of five stages: one in which the human being passively associates entities at the level of the senses, and four actions ("sentio", "conglobo", "speculo", "congrego") which, in pairs, will produce definitions. The process of knowledge, which is the subject of gnoseology, then consists in perception and definition. The theory presented here borrows several elements from Rene Descartes own theory.
Abstract: The verb âeînaiâ, which is used by Parmenides in âThe Way of Truth,â has two Indo-European roots in its history (âinactively beingâ and âactively beingâ), which had been confused before classic times. At the same time, another root, that of the latin verb âto stayâ, was reduplicated to give rise to the verb âto stay presentâ. The theory of knowledge presented in this article is entirely consistent with this history.
Abstract: The actions of perceiving and grouping are the two that the human being carries out when thinking in entities different from himself. In this article âThe Mirror Problemâ and âThe Peer Problemâ, which correspond respectively to self-perception and the perception of others, are studied. By solving these two problems, the thinker arrives to the following conclusions: âI existâ and âI amâ.
Abstract: Defintions are the undertaking of ontology, where they are studied one by one. Confronting definitions engages the field of dialectics, where the relative position of sets is determined. Logic completes the circle, acting upon the sets to obtain new (compounded) definitions, its purpose is to decide whether an element does or does not belong to the resulting set, that is, whether it is or it is not.
Abstract: The subject of being as being, in its different levels of abstraction (an entity, certain entities, the entities, the entity), is the subject of ontology, the âfirst philosophy.â An entity is something because it belongs to the universe and a selection criterion has been applied. Multiple criteria within the same universe lead to confront concepts. This is the subject of the âsecond philosophy,â dialectics. Together with logic, these form the nucleus of Western philosophy.
Abstract: The previous issue provided an introduction to ontology in which the word âbeing,â for example, was used in two different ways. Here we introduce a list that includes the following terms with their precise definitions and comments regarding the use they should be given: to be, as a verb with or without meaning, being as a noun; essence and existence; chaos, demiurge and cosmos; ontology and semiology; ontological tables and Carroll diagrams.
Abstract: The translation of two of the strophes in Parmenidesâ poem has forced us to dedicate two issues to the subject of being. Here, the meaning of the words âwholeâ, âhomogenousâ and âtrueâ are clarified. In the first strophe, the author speaks of that which exists, in the second, of that which has a name and that which is hidden. Both strophes correspond to different forks on the Road of Being.
Abstract: A set is precisely defined. A given element either belongs or not to a set. However, since all of the elements being considered belong to the universe, if the element does not belong to the set, it belongs to its complement, that is, what remains after all of the elements from the set are removed from the universe.
Abstract: In a Greek colony in what is now the region of Campania (Italy), Parmenides began a way of thinking based on the entity (that which is), opposed to that of the writers of myths, who used a language of multiple meanings, the poetic language. Parmenidesâ ideas are in direct connection to the basic premises of the set theory.
Abstract: Sitting on a park bench in the French Garden of Independence Park, we speak to Juan Jose Luetich about the origin of myths and of the common elements between myths and opinions.
