One of the concepts which deserves particular attention by philosophers of the 21th century is that of life and, more specifically, that of human life. Because life on Earth is limited, mankind has historically relied on religion for its promise of salvation and an afterlife.Yet, recently, people have been relying on alternative institutions, such as the state or market, for answers to their questions about the limited nature of human life. With the rise of dependence on such instituions comes the (...) rise of new questions: are the state and market responsible for defining the meaning of life and for providing adequate answers to the suffering and death that afflict humankind? Can the state make use of technology and scientific knowledge in order to regulate population according to its objectives? Is there any ethical limit to the experimentation with the different phases of human life? Is it possible to preserve a sacral sphere for human life? This book provides extensive reflection and possible solutions to these perplexities. (shrink)

The author presents four thesis: I. Time is three-dimensional, a) the dynamism of being (time as origin); b) the measure of this dynamism (time as mediation); c) the duration of being (time as end). II. Time is not a permanent passing by, but time is really always a "wholeness", something "complete", a permanent synthesis of past, present and future. III. The simultaneity of time is space, and the variability of space is time. IV. There are three "diseases" of time: the (...) disease in the origin is ageing; the disease in the mediation is madness and lack of rhythm; the disease in the end is weakness. (shrink)

Education was so relevant in the thought of Saint Josemaria that he even affirmed that the only work of the Opus Dei was to give formation, and that the Prelature is a catechesis. Culture, on the other hand, was the normal concern -"to be cultivated"- of persons living his message: to sanctify work in everyday life.

The article focuses first of all on the peculiar kind of anthropology implicit in the thought of Millán-Puelles. In the second part it underlines the relevance of the distinction between nature and freedom in the political anthropology of the author, as well as the outstandig importance of the idea of liberty with its several significant nuances of meaning.

The point of the article is that representation is primarily an activity in the realm of knowledge while participation belongs to the will. Representation and participation are two dimensions of human life, at the same time personal and political. One cannot expect real participation in the absence of true representation. The present democracies have a real problem regarding the participation of the people in politics.

A good will is not so much an "ethical concept" as one that refers to the nucleus of human existence and the meaning of life. If the intellect is a function of identity, the will is a function of otherness. Together, the intellect and the will render an account of that arcane principle of all reality which is unity-diversity or limit. Such arcana is manifested in the following: the intellect is the limit of the will and the will is the (...) limit of the intellect. The perfection of the will -the will that becomes good- requires self-knowledge. In order to give an account of the other I have to take myself seriously and realize that I only know myself through the other. A good will, therefore, has many other related dimensions aside from that of love and respect. (shrink)

The present studies on relation focuses mainly in the logical structure of the concept, under and analytical approach. But paradoxically, even if the mind can’t work without the relation, it is not able to justify the meaning of relation only through self-reflection. It is absolutely necessary to follow the metaphysical approach, in which the problem of negation plays a central role.

El autor desarrolla algunos conceptos políticos fundamentales a la luz del pensamiento de santo Tomás de Aquino. Señala la importancia de la Filosofía del tener para entender al ser humano. Tenemos cosas materiales, pero, sobre todo, tenemos voluntad, sentidos, virtudes, familia, compañía, Estado, etc. El hombre es el único ser que requiere la "propiedad" para su perfección.The author explains some philosophical concepts in the light of the thought of St. Thomas of Aquino. He also appoints the importance of the philosophy (...) of "to have" in order to understand the human being. We get material things, but we especially get will, senses, virtues, family, company, State, etc. Man is the only being that requires the owning for his perfection. (shrink)

Few Philosophers have been able to give to their work a deep an wise visíon of the world applicable to everyday existence. Among them we find Joseph Pieper, extraordinary writer and philosopher whose works (edited by Berthold Wald) confirm his socratic character of wisdom lover (filo-sophos).

Pure being, without reference to negativity and otherness, is unthinkable and unreal. Being with regard to negativity is giving: being gives what it is not. The radical act of giving is to produce the other in itself; the derived act is to create. Being in relation to non-being is having. There is no existence other than in having. Giving, donation, implies a having which is had, consciousness, freedom, reflection. Without reflection, there is no giving. Being is knowing; having, loving. There (...) is no donation without love. The notion of "pure exchange" is infrahuman. (shrink)

This article underlines the significance of the new interpretation of Plato's Parmenides. The platonic "protology" found in the Parmenides connects directly with neoplatonic tradition. Christian Neoplatonism, through its trinitarian speculation, is the philosophical movement which best captures the deepest implications of the unity-diversity theory of the Parmenides. The author suggests that the christian neoplatonic solution to the unity-diversity issue is superior to those offered by Hegel, Nietzsche and Heidegger.

One of the crossroads or paradoxes of which human beings are constituted is that of time and eternity. Of course, our life consists of movement; but we would not be able to understand this were we not in some way or another over and above this plane, ensconced in some form of eternity, that is, in a mode of existence that transcends time. This extremely peculiar, and if you wish, dramatic, situation, readily prods to an interpretative effort. Does eternity mean (...) that we are immortal? Or, on the contrary, is our life an absurdity, an ever-unfulfilled promise? Should we then inhibit our dreams, or should we rather intensify our desires with the hope of the infinite? (shrink)

This article attempts to present the human face of Antonio Millán-Puelles, as well as his philosophical contributions. Rafael Alvira, one of his closest disciples explains here Millán-Puelles philosophical thinking from within. It describes the philosophical path followed by Millán-Puelles for the sake of liberty, objectivity and philosophical realism.

The first aim is to provide well-articulated concepts by thinking through elementary phenomena of today s world, focusing on privacy and the digital, to clarify who we are in the cyberworld hence a phenomenology of digital whoness. The second aim is to engage critically, hermeneutically with older and current literature on privacy, including in today s emerging cyberworld. Phenomenological results include concepts of i) self-identity through interplay with the world, ii) personal privacy in contradistinction to the privacy of private property, (...) iii) the cyberworld as an artificial, digital dimension in order to discuss iv) what freedom in the cyberworld can mean, whilst not neglecting v) intercultural aspects and vi) the EU context.". (shrink)

The important yet contradictory role of innovation in society calls for a philosophy of innovation. Critically exploring innovation in relation to values, the economy and social change, Rafael Ziegler proposes a collaborative theory and practice of innovation that aims to liberate possibilities for our common futures. Following cues from the arts and drawing on the innovation literature across the social sciences, this book exposes pro-innovation bias and the gospel of disruptive change. Not only entrepreneurs but also civic networks and (...) tinkerers are discussed as sources of innovation, and social change as a balancing act of innovation, exnovation and restoration. The discussion of capabilitarian, communitarian, liberal, republican and socialist ideas of justice and innovation leads Ziegler to a transformative proposal: 'enough innovation' based on enough for all and with respect for all. This is a thought-provoking read for scholars working on sustainability-transformation, democratic, responsible and social innovation, and philosophy of economics. (shrink)