Este trabajo se centra en cómo en la España de la segunda mitad del siglo XVIII con motivo de la reforma de los estudios teológicos tanto en los Seminarios –necesaria para la mejora de la formación de uno de los principales agentes del propugnado y urgente cambio religioso– como en las Universidades –en las que se quería sustituir la influencia jesuítica por otra más de acorde con las ideas regalistas– se impulsó la creación de las cátedras De locis theologicis, muchas (...) de las cuales debían seguir el tratado de Melchor Cano y otras seguir a otros tratadistas, pero teniendo presente en sus explicaciones la docta obra de Melchor Cano. También se estudiará en la reforma del Plan de Estudios de la Orden de Frailes Predicadores, así como el rechazo que de todo ello tuvo el importante ilustrado valenciano Gregorio Mayans y Ciscar. The work is about how in the Spain of the second half of the 18th century owing to the theological studies reform as much in Seminaries-necessary to the education improvement of one of the main agents of the proposed and urgent religious change-as in Universities-in which it was wanted to substitute the Jesuitical influence for another more appropriate to the regalist ideas– the creation of the Locis theologicis chairs, many of which had to follow Melchor Cano’s treatise, and other chairs had to follow other authors, was promoted; but bearing in mind in their explanations Melchior Cano’s erudite work. Such treatise will also be studied in the reform of the Order of Preacher’ curriculum, as well as the rejection of all that by the important learned Gregorio Mayans y Ciscar, native of Valencia. (shrink)

Este trabajo se centra en cómo en la España de la segunda mitad del siglo XVIII con motivo de la reforma de los estudios teológicos tanto en los Seminarios –necesaria para la mejora de la formación de uno de los principales agentes del propugnado y urgente cambio religioso– como en las Universidades –en las que se quería sustituir la influencia jesuítica por otra más de acorde con las ideas regalistas– se impulsó la creación de las cátedras De locis theologicis, muchas (...) de las cuales debían seguir el tratado de Melchor Cano y otras seguir a otros tratadistas, pero teniendo presente en sus explicaciones la docta obra de Melchor Cano. También se estudiará en la reforma del Plan de Estudios de la Orden de Frailes Predicadores, así como el rechazo que de todo ello tuvo el importante ilustrado valenciano Gregorio Mayans y Ciscar. The work is about how in the Spain of the second half of the 18th century owing to the theological studies reform as much in Seminaries-necessary to the education improvement of one of the main agents of the proposed and urgent religious change-as in Universities-in which it was wanted to substitute the Jesuitical influence for another more appropriate to the regalist ideas– the creation of the Locis theologicis chairs, many of which had to follow Melchor Cano’s treatise, and other chairs had to follow other authors, was promoted; but bearing in mind in their explanations Melchior Cano’s erudite work. Such treatise will also be studied in the reform of the Order of Preacher’ curriculum, as well as the rejection of all that by the important learned Gregorio Mayans y Ciscar, native of Valencia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

In this article, we question to what extent origin-food labels, namely Geographical Indications and Slow Food Presidia, may effectively account for cultural biodiversity. Building on Foucault’s discourse theory, we question how the Slow Food movement and GI promoters have developed their own discourse and practice on CB, how these discourses contrast, and how they inform projects. Focusing on the practices to cultivate the microbiological life of three origin labeled cheeses, we have revealed the gap between these institutional discourses and what (...) happens on the ground. We argue that how actors’ relationships in the marketplace unfold, from public authorities to the collectives of producers to consumers, may threaten the effects that these experiences of alternative food productions may have in the defense of biodiversity, causing, for instance, the loss of diversity of the invisible microbial ecosystems of artisan raw milk cheese. However, we conclude that, despite limitations, the mediatized institutional narrative on CB can amplify the political voice of local actors by fostering community and social relationships between the farmers. (shrink)

For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian (...) beliefs. (shrink)

The elephant in the room -- Crabs and octopuses -- The central intelligence of a frog -- The cerebral cortex and consciousness -- Social consciousness -- Yoda and Darth: how can we find -- Consciousness in the brain? -- The hard problem and other perspectives on consciousness -- Conscious machines -- Uploading minds -- How to build visual consciousness.

The Human A Priori is a collection of essays by A. W. Moore, one of them previously unpublished and the rest all revised. These essays are all concerned, more or less directly, with something ineliminably anthropocentric in our systematic pursuit of a priori sense-making. Part I deals with the nature, scope, and limits of a priori sense-making in general. Parts II, III, and IV deal with what are often thought to be the three great exemplars of the systematic pursuit of (...) such sense-making: philosophy in the case of Part II, ethics in the case of Part III, and mathematics in the case of Part IV. Much of the attention throughout is devoted to the work of other philosophers: Kant and Wittgenstein feature prominently, and five of the essays take the form of reviews or critical notices of recent work in philosophy. But the interest in never purely exegetical. One of the lessons that emerges from the essays, either in opposition to the views of these other philosophers or by invocation of their views, is that we humans achieve nothing of real significance in philosophy, ethics, or mathematics except from a human point of view, and hence that all three of these pursuits can be said to betoken what may reasonably be called 'the human a priori'. (shrink)

Ludwig Wittgenstein (1889-1951) was an extraordinarily original thinker, whose influence on twentieth-century thinking far outside the bounds of philosophy alone. In this engaging Introduction, A.C. Grayling makes Wittgenstein's thought accessible to the general reader by explaining the nature and impact of Wittgenstein's views. He describes both his early and later philosophy, the differences and connections between them, and gives a fresh assessment of Wittgenstein's continuing influence on contemporary thought.