La lectura de todo libro, de entrada, crea expectativas en el lector. Hay libros que consiguen despertar el interés a sabiendas de que han sido publicados gracias a la confluencia de diversos factores que prometen algo novedoso y de calidad. Este es el caso de la obra que nos ocupa, publicada por un Instituto que trabaja incansablemente por los Derechos Humanos, y que ha tenido a bien reconocer la obra y el compromiso humano de Raphael Lemkin, la persona que dio (...) su vida por dar nombre y luchar contra el infame delito del genocidio. A su vez, la edición corre a cargo de Donna–Lee Frieze, una profesora de la Universidad de Deakin, editora de la edición original en lengua inglesa de Totally Unoficial. The Autobiography of Raphael Lemkin y del profesor de Derecho Internacional Público y Relaciones Internacionales de la Universidad Alfonso X el Sabio de Madrid, impecable traductor y editor de esta obra en español Por su parte, el prólogo de esta Autobiografía ha salido de la pluma de un Académico de la RAE, Antonio Muñoz Molina y lleva por título: «El dueño de una sola palabra». (shrink)

A vinculação do nome de Kant com o de Rousseau tem sido objecto de numerosos estudos desde o século XIX. Nesta linha, o objectivo do presente artigo é fazer um levantamento da problemática da compaixão presente nos dois autores. Com efeito, tanto Kant como Rousseau consideram que a compaixão é um sentimento natural, mas ambos diferem entre si no que respeita ao valor moral que lhe deve ser outorgado. Para Rousseau, a compaixão é a raiz da benevolência e de todos (...) os valores humanitários. Em Kant, porém, verifica-se uma certa evolução quando se trata de avaliar este sentimento. No começo, ressaltam sobretudo os aspectos negativos: Kant considera que a compaixão é expressão de debilidade y passividade e sublinha a sua cegueira. Apesar disso, a separação rígida entre o mundo sensível e o inteligível atenua-se no segundo livro da Metafísica dos Costumes, no qual se outorga um papel instrumental à compaixão. Aqui, a compaixão é valorizada positivamente como um sentimento que fomenta a benevolência fundada na razão, donde se segue o dever de a cultivar, sendo a sua uma validade provisória, prevalecendo enquanto os recursos morais do dever não sejam suficientes. Nesta medida, para Kant a compaixão constitui "uma predisposição natural muito útil para a moralidade em relação com os outros homens" (Metafísica dos Costumes, 2; II, 17). Assim, Kant acaba por considerar que a compaixão é um impulso que a natureza colocou em nós em ordem a levar-nos a fazer aquilo que a representação do dever por si só não lograria. Segundo o artigo, esta nova valorização da compaixão em Kant é precisamente um eco de Rousseau para quem a compaixão é também um sentimento perfectível que faz amar a virtude. /// The establishment of a link between the names of Kant and Rousseau has been the object of numerous studies since the 19th century. In this sense, the aim of the present article is to clarify the issue of compassion in the works of the two philosophers. As a matter of fact, both Kant and Rousseau understand compassion as a natural feeling. But the two differ when it comes to the understanding of the moral value that we should attribute to that feeling. For Rousseau, compassion is the root of benevolence and of all the other humanitarian values. In Kant, however, a certain evolution can be found when it comes to an evaluation of this feeling. At an early stage, Kant begins by underlining its negative aspects. For example, the philosopher of Königsberg considers that compassion is an expression of weakness and passivity and underscores its blindness. Nevertheless, the rigid separation between the sensible and the intelligible world is mitigated in the second book of The Metaphysics of Morals, where compassion is endowed with an instrumental role. Compassion is here evaluated positively as a feeling that fosters the benevolence that is founded in reason, a statement from which Kant derives the need to cultivate it, even if its validity is provisory, since it remains as long as the moral resources of duty are not sufficient. Accordingly, Kant considers compassion to be "a natural predisposition, highly useful, for morality in relation to the other human beings" (The Metaphysics of Morals, 2; II, 17). In this way, Kant ends up considering compassion as an impulse that nature has placed in the human being in order to lead him to do the things that a mere representation of duty alone would be unable to achieve. According to the article, this new evaluation of compassion in Kant is precisely an echo of Rousseau, for whom compassion is a perfectible feeling by means of which we come to love virtue. (shrink)

As imagens do maremoto do dia 26 de Dezembro de 2004 fazem-nos necessariamente perguntar: que podemos nós fazer perante catástrofes de tais dimensões? Como é possível tanto sofrimento? Para os filósofos do Iluminismo, o terramoto que assolou a cidade de Lisboa há 250 anos, no dia 1 de Novembro de 1755, foi também ocasião para reflectir sobre a condição humana e aprofundar a crença num Deus Omnipotente e Providente. Cassirer assinalou que a polémica mantida entre Rousseau e Voltaire contribuiu de (...) forma decisiva para a secularização do problema do mal. Voltaire no seu poema "Sobre o desastre de Lisboa" insistiu, tal como Job, na queixa e no protesto, no escândalo puro e duro perante a radicalidade do problema do mal, o qual, de forma alguma, o racionalismo leibniziano não alcançava compreender. Longe do optimismo que ele próprio tinha mantido noutros momentos, Voltaire adoptou um tom trágico por ele classificado de "paciente" diante das coisas que não podemos alterar. Por seu lado, Rousseau, o qual no dia 18 de Agosto de 1756 escreveu uma longa carta a Voltaire, quis sempre manter viva, apesar de tudo, a sua crença na Providência e extremou as res-ponsabilidades humanas que contribuem para acrescentar os efeitos das catástrofes. A opção de Rousseau foi deixar maior espaço para a esperança, tanto na vida futura, como nas possibilidades de a praxis humana construir um futuro melhor. Por ocasião do Terramoto de Lisboa, os dois filósofos viram-se obrigados a aprofundar as suas crenças e esforçaram-se por compreender a negatividade de uma realidade em que urgia converter a compaixão e os sentimentos humanitários naquilo a que hoje danamos o nome de solidariedade. /// The powerful images of the tsunami of the 26 th December 2004 make us raise the question: What can we do in the presence of disasters of such apocalyptic dimension? How is such a great suffering possible? For the philosophers of the Enlightenment, the earthquake that destroyed the city of Lisbon 250 years ago, on the 1 st of November 1755, was also occasion for a reflection on the human condition and for a deepening of the belief in a God that is omnipotent and provident. Cassirer noted that the polemics maintained between Rousseau and Voltaire was a major contribution for the secularization of the problem of evil. In his poem "On the disaster of Lisbon", Voltaire insisted, as another Job, in the complain and in the protest, in the scandal before the radicalism of the problem of evil, which the leibnizian rationalism was totally unable to understand. Far from the optimism that Voltaire himself had previously defended, he adopts now a tragic tone which he considered a manifestation of patience before the things which we are unable to change. On his part, Rousseau, who wrote a long letter to Voltaire on August 18th, 1756, wanted to preserve, regardless of all the objections, his belief in Providence and insisted on the role played by human responsibility in the worsening of the effects caused by the natural catastrophes. Rousseau wanted to leave greater room for hope, being it in future life as well as in the possibilities of the human praxis in order to build a better future for humankind. On the occasion of the Lisbon Earthquake, the two philosophers saw themselves obliged to a deepening of their mutual beliefs and to put up an effort in order to give account of a reality in which the greatest urgency was to convert compassion and the human feelings in a reality to which we would today give the name of solidarity. (shrink)

The article analyzes and interprets the feeling of nature in the work of Miguel de Unamuno, within the framework of his poetic philosophy, highlighting his affinity with Rousseau. Selecting and analyzing some of his writings, the feelings of fullness and tranquility that Unamuno experiences in contact with nature are tackled. In his love of nature, personalizing the living, don Miguel found both the joy of living and the peace that it made him recover strength to start new battles. Far from (...) the agonist Unamuno, the analyzed writings reveal the contemplative who enjoys life and experiences its fullness. (shrink)

El artículo aborda los modos de vivir la incertidumbre en el caso de Montaigne, Pascal y Unamuno, teniendo en cuenta la lectura que Pascal hizo de Montaigne y Unamuno de Pascal. Montaigne, que denunció las falsas certezas y exploró las contradicciones de la condición humana y del propio yo, finaliza aceptando la limitación y cultiva el arte de saber vivir. Pascal también exploró las ambivalencias de la condición humana, pero, a diferencia de Montaigne, considera que el ser humano no encuentra (...) el sustento en sí mismo, de ahí su referencia a un Dios oculto, certeza incierta. Por último, Unamuno, próximo a la sensibilidad de Pascal, destacó la dolorosa incertidumbre sobre la pervivencia más allá de la muerte. Su San Manuel Bueno, mártir ilustra la apuesta pascaliana: cómo vivir procurando el cuidado y el contento de los demás, a pesar de la incertidumbre citada. En su caso, la congoja orienta su acción y le hace vivir y obrar con extrema generosidad. (shrink)

El artículo analiza e interpreta la significación filosófica de la novela San Manuel Bueno, mártir, incidiendo en los temas principales que estructuran la obra, en especial bondad, compasión y amor, y atendiendo a la significación del secreto de Don Manuel y su relación con la recepción de Pascal por parte de Unamuno.

RESUMENUnamuno fue un escritor polémico, un auténtico agitador de conciencias, que empleó el arte de la provocación como arma para despertar del sueño de la inconsciencia. Esta es la actitud que el escritor español adopta ante el problema de la muerte, tal como es planteado en « Del sentimiento trágico de la vida». En este artículo se analiza el deseo de pervivencia en Unamuno, distinguiendo lo que él llama el »mínimo» de pervivencia deseable, y el «máximo» de inmortalidad imaginable. Asimismo, (...) se aborda la ética que se desprende de ese sentimiento trágico de la vida, pues Unamuno convierte a la experiencia del sufrimiento compartido, la compasión, en la fuente de la moral, como ya hicieron Rousseau y Schopenhauer.PLABRAS CLAVE:UNAMUNO, MUERTE, PERVIVENCIA, COMPASIÓN, SENTMIENTO TRÉGICOABSTRACTUnamuno was a controversial writer and, wielding the art of provocation, he sought to stir readers from a perceived state of unconsciousness. The Spanish writer’s «The Tragic Sense of Life», which discusses the question of death, exemplifies such approach. This article examines Unamuno’s desire to survive, drawing a distinction between what he calls the «minimum» survival desirable, and the «maximum» immortality imaginable. Moreover, it explores the ethical bearing that can be inferred from the tragic sense of life; as Unamuno, with clear echoes of Rousseau y Schopenhauer, presents the experience of common suffering or compassion as a source of morality.KEY WORDS:UNAMUNO, DEATH, SURVIVAL, COMPASSION, TRAGIC SENSE. (shrink)

Análisis de la interpretación de Blaise Pascal por parte de Miguel Unamuno, precisando lo que le unió al escritor francés en fondo y forma, y señalando asimismo lo que en realidad les separa. Después de resaltar el estilo compartido por los dos autores, se precisa el contenido de las referencias más importantes de Unamuno a Pascal en diferentes escritos. Todo ello muestra la interpretación de Pascal por parte de Unamuno como un espíritu «atormentado». Dicha interpretación se vio propiciada por el (...) estado de las ediciones de los Pensamientos de Pascal en vida de Unamuno, que no facilitaban distinguir el pensamiento propio de Pascal de su interlocutor, un escéptico al que quería incitar a buscar la fe en Dios. El artículo termina con una referencia a la presencia del argumento de la apuesta de Pascal en la novela San Manuel Bueno, mártir. (shrink)

The aim of the article is to analyse the Basic Vocational Training in order to better understand the significant segregation by sex that the data show, both in their access and in the specialties studied, based on the analysis of educational statistics. This analysis is complemented by the use of qualitative methodology through semi-structured interviews with 35 BVT students from five Valencian educational centres, an autonomous region with an important implementation of BVT. Theoretically, we start from Acker's consideration of educational (...) institutions as organizations with a gender mark that contribute to building hegemonic models of masculinity and femininity. The findings show the robustness of gender stereotypes are still identified that persist what we call gendered itineraries, which have an impact on educational decisions and future job transitions. (shrink)

Miguel de Unamuno, uno de los intelectuales más relevantes de la España de fin del siglo XIX y primer tercio del XX, desde su crisis de 1897 también se preocupó por alertar sobre los límites del intelectualismo. En su artículo Intelectualidad y espiritualidad reflexionó sobre la dimensión corporal, intelectual y espiritual del ser humano, a la luz de la primera epístola de San Pablo a los Corintios. Distinguió tres tipos de personas: los carnales, los intelectuales y los espirituales. Sin menoscabo (...) de la intelectualidad y frente al reduccionismo de cualquier signo, como Pascal Unamuno destacó la Importancia y significación de la espiritualidad por entender que orienta a la creación de sentido y a la conquista del ideal, posibilitando una vida más plena. (shrink)

Las reflexiones de Miguel de Unamuno sobre la ciencia se enmarcan en distintos debates que es preciso distinguir. Su postura sobre la ciencia es más compleja de lo que habitualmente se resume en su frase: «¡Qué inventen ellos!». Este artículo aborda la evolución de Unamuno y analiza algunos textos en los que valora la ciencia positivamente. Por último, se destacan algunas de las ideas que Unamuno pensaba desarrollar en una obra sobre «Religión y Ciencia», proyectada a la altura de 1902. (...) En todo caso, Don Miguel defiende la necesidad de desarrollar nuestra dimensión intelectual y espiritual para una vida más plena. (shrink)

Este artículo, dedicado al cuento de Miguel de Unamuno titulado Mecanópolis, analiza el contenido y significación del escrito y su relación con la evolución intelectual de su autor a propósito de las consecuencias preocupantes de un mundo regido por la presencia de las máquinas. Advierte el autor sobre la creciente idolatría a la mecanización y un sentido del progreso y del cientificismo errados en su concepción de la condición humana. También se destacan algunos de los rasgos de las distopías tecnológicas (...) y cientificistas, de las que Unamuno se hará eco en este relato, homologable con el género especulativo del pensamiento utópico. Por medio de imágenes y símbolos con valor poético recurrentes en su obra, entre otros, el desierto, el oasis, la sed y el vergel, Unamuno apuesta por recuperar la centralidad de la cuestión antropológica. (shrink)

En el siglo XIX, médicos europeos desarrollaron estudios científicos sobre técnica vocal y su aplicación artística. Profesionales y aficionados al canto deseaban conocer estos nuevos recursos y descubrimientos sobre la fonación, la respiración y las últimas tendencias interpretativas. El objetivo de esta investigación es documentar a través de una metodología descriptiva las principales innovaciones en la técnica vocal que se presentaron en cinco tratodos españoles de canto publicados en la segunda mitad del siglo XIX. La incorporación de estos avances influyeron (...) de forma directa en la enseñanza del canto. (shrink)

This article presents an archaeological analysis of some of the discourses and practices that played a decisive role in the effectuation of the Conquest of America and the establishment of a political order based on a racial prejudice and domination. A political order that was, in consequence, extremely exclusionary and violent. This research is based on the concepts of biopolitics and anthropological machine created by Giorgio Agamben, as well as on the relationship that exists between them and the communities founded (...) on identitarian principles; the researches of post-colonial philosophers; and Carl Schmit’s writings on International Law. The analysis of the Aristotelian-Thomistic conception of the human being, the geographical division of the World created from Europe, and the political treaties concluded between the emerging European States during fifteenth and sixteenth centuries, allows me to propose the Conquest of America as a paradigmatic case of this form of power that has characterized Western politics: biopolitics. (shrink)

This paper reports on an action research project about organizational change by a regional food bank in New York State’s southern tier. While the project team initially included a sociologist, food bank leadership and staff, it expanded to involve participants in food access programs and area college students. This paper combines findings from qualitative research about the food bank with findings generated through a collaborative inquiry about a ten-year process of organizational change. We ask how a regional food bank can (...) change its approach to address root causes of hunger. Acknowledging that narrow, pragmatic definitions of hunger promote charitable responses, our collaboration is grounded in structural understandings of poverty that refuse to blame the poor or treat poverty as an accident. Decades-long economic restructuring, deindustrialization and a rise in the service economy have resulted in growing inequality and long-term demand for “emergency” food in New York State. We outline critiques by scholars and practitioners of the emergency food regime. Description and analysis of the organizational change efforts of the Food Bank of the Southern Tier combine discourse analysis, collaborative inquiry, interviews, and participant observation. Discourse analysis of the agency’s strategic plans documents changes in aspirations, exposure to new epistemic communities and repertoires of actions. Interviews with participants evidence impacts of the organization’s advocacy and education programs on people with lived experience in poverty. Through a participatory process, we developed a collaborative chronology of phases of organizational change. Collaborative analysis of organizational changes demonstrates new definitions of the problem, a shift in service focus, changing outcomes and increased funding for advocacy. While recognizing substantial constraints, this project contributes to evidence that food banks may shift their discourse and practices beyond charity. (shrink)

This study examines what Social Studies teachers can learn from Gay-Straight Alliances (GSA) in terms of the content that club members examine and the queer pedagogical approaches they employ. Find...

This paper studies the relationship between organizational ethical climate and the forms of organizational citizenship behavior (OCB), including in-role and extra-role behaviors, and examines the mediating effect of employee loyalty. A sample of employees from a traditional Hong Kong-based company was used as a study group. The purpose of this study was to examine the causes and implications of how various ethical work climates affect employee performance. Based on a model proposed by Victor and Cullen, ethical climate is arranged from (...) lower levels to higher levels. The results suggest that lower levels of ethical climate (instrumentality and independence), characterizing a weak relational contract between employee and employer, are associated with negative extra-role behavior. In contrast, higher levels of ethical climate (caring and law-and-code), symbolic of a strong relational contract at work, are associated with positive extra-role behavior. Moreover, normative commitment mediated a positive relationship between caring and identification with the company, whereas attitudinal loyalty mediated the negative relationship between independence and altruism. Implications for future research and practice are discussed. (shrink)

La libertad en Descartes tiene dos momentos diferentes: antes de que se descubra la posibilidad de la verdad y después de su descubrimiento. La experiencia de la libertad previa al establecimiento de las condiciones de la verdad tiene lugar en la decisión de reconstruir el edificio del conocimiento. El descubrimiento de su fundamento teológico tiene como consecuencia la moralización del saber.

The paper concentrates on the Chinese philosophical strand of Daoism and analyses in how far this philosophy can contribute to new directions in management theory. Daoism is an ancient Chinese philosophy, which can only be traced back roughly to about 200 or 100 BC when during Han dynasty the writers Laozi and Zhuangzi were identified as “Daoists”. However, during Han dynasty Daoism and prevalent Confucianism intermingled. Generally, it is rather difficult today to clearly discern Daoist thought from other philosophical strands (...) as in the same period also Buddhism, Mohism and Legalism shaped contemporary thinking. Furthermore, there is a difference between the religious practice of Daoism in the sense of popular religion and the theoretical basis of Daoist thought presented in Laozi and Zhuangzi. The religious practice in contrast can have very mystical elements, which are linked to superstition. Moreover, there is also the question of in how far Daoist thought and practice is still prevalent at all in Chinese society today. Hence, the picture of Daoism is heterogeneous, first, regarding the question of what can be defined as the “original core” of Daoism, second, the difference between thought and religious practice, and third, the question of the prevalence of Daoist thought in China today. This paper offers a broader discussion regarding the potential ways of application of Daoist thought today over five parts. First, it illuminates the most important values taught under the name of Daoism. Thereby, it focuses on the Daoist thought and leaves out the actual religious practice together with its mystical elements. Second, these values are then put into the management context to analyse in how far Daoism can broaden our contemporary understanding of management in general and different management styles in particular. Third, Daoism in a management context is then contrasted with the comparably rigid Confucian doctrine also applied in a business context. Here, the application of Daoist and Confucian thought in the fields of leadership, management and corporate ethics is presented and compared. Fourth, insights into the real business practice in China regarding Chinese philosophies like Daoism and Confucianism in fields like management, strategy or corporate ethics are provided. Fifth, an outlook is presented where Daoism is discussed in the context of contemporary debates on sustainability and CSR. Here, the proposed paper illuminates in how far the philosophy of Daoism can also contribute to a more holistic understanding of sustainability and CSR today, thereby contributing to more innovative solutions in management. (shrink)

Hastings Center Report, Volume 52, Issue S1, Page S39-S41, March‐April 2022.

Firms face mounting pressure to appoint ethical leaders who will avoid unnecessary risk, scandal and crisis. Alongside mounting evidence that narcissistic leaders place organizations at risk, there is a growing consensus that women are more ethical, transparent and risk-averse than men. We seek to interrogate these claims by analyzing whether narcissism is as prevalent among women CEOs as it is among men CEOs. We further analyze whether narcissistic women CEOs take the same types of risk as narcissistic men CEOs. Drawing (...) on social role and token theories, we test hypotheses related to gender differences in the prevalence and impact of CEO narcissism on firm-level practices. Using a unique dataset that includes a large sample of CEOs of S&P 1500 companies from 1992 through 2014, we create a narcissism composite score for each CEO based on their photograph size in the annual report, and their cash earnings and non-cash earnings relative to the next highest paid executive. We find that women CEOs are less likely to exhibit narcissistic personality traits compared to men CEOs. Furthermore, we find that gender moderates the relationship between narcissistic CEOs and our outcome variables of risk-taking and questionable behaviors. (shrink)

The field of bioethics is calling for a new generation of scholars equipped with the normative, empirical, and practical knowledge and expertise to prioritize equity concerns largely underrepresent...

The principle of beneficence directs healthcare practitioners to promote patients’ well-being, ensuring that the patients’ best interests guide treatment decisions. Because there are a number of distinct theories of well-being that could lead to different conclusions about the patient’s good, a careful consideration of which account is best suited for use in the medical context is needed. While there has been some discussion of the differences between subjective and objective theories of well-being within the bioethics literature, less attention has been (...) given to the questions of what work a theory of well-being needs to do in bioethics and which standards of success ought to be used in selecting a theory of well-being for use in medicine. In this article, I argue that traditional theories of well-being developed in philosophy are not well suited to meet the needs of the medical context. For the principle of beneficence to be most useful, the underlying account of well-being should satisfy two conditions: first, it needs to lead to a concrete, action-guiding determination of the patient’s good; and, second, any recommendations it offers need to be justifiable to patients. Standard accounts of well-being have difficulty satisfying both conditions. Exploring the limitations of these theories when applied to treatment dilemmas helps point the way toward the development of an account of well-being better suited to healthcare. (shrink)

China is a country with a long-standing and rich history. This rich history is also expressed in its cultural, religious and philosophical diversity. One of China’s most prominent and influential philosophical strands is Daoism, which is still practiced today despite the political turmoil of the 20th century. It came into existence at roughly the same time as Confucianism. This paper focuses on a particular work of the Daoist canon, which at the same time is one of its most prominent ones: (...) The Dao De Jing by Laozi. The purpose of this paper is to evaluate in how far the virtues described in the Dao De Jing are applicable in a business context. Thereby this paper presents a first draft to turn the Dao De Jing into a “virtue ethics for business” by a thorough and comprehensive analysis of all 81 chapters based on drawing on eight different translations. (shrink)

RESUMEN Las principales ideas del pensamiento de Han se construyen frente a conceptos de la filosofía de Foucault: la psicopolítica como superación de la biopolítica, la transparencia como un panóptico no perspectivista y el cuidado de sí como la técnica de dominación más eficaz, propia de individuos que se someten voluntariamente creyendo que son libres. En este trabajo evalúo dicha lectura subrayando las imprecisiones sobre las que se asienta su lectura de Foucault: no comprende el carácter incitador de la biopolítica (...) y olvida la importancia de la perspectiva en el panóptico y la imposibilidad de escapar de las relaciones de poder. ABSTRACT The main ideas of Han's thought are built against concepts of Foucault's philosophy: psychopolitics as overcoming biopolitics, transparency as a non-perspectivist panopticon and self-care as the most effective technique for dominating individuals who submit voluntarily while believing that they are free. In this paper I evaluate this reading, underlining the imprecisions on which his reading of Foucault is based: he does not understand the inciting character of biopolitics and forgets the importance of perspective in the panopticon and the impossibility of escaping from power relations. (shrink)

A pesar de que en los trabajos de Foucault no encontramos una problematización de los Ensayos de Montaigne, a partir de las escasas menciones que hace a su pensamiento es posible reconstruir su lectura. Si Descartes es el autor que mediante un gesto violento expulsa la locura de lo razonable y clausura la tradición del ejercicio de sí reactivada en el Renacimiento, en Montaigne el ensayo surge como una técnica de continua transformación de sí ejercida por un sujeto que, ante (...) la impotencia de la evidencia para acceder a la verdad, solo puede someterse a prueba. La relación que se establece entre ambos autores en el marco de la filosofía foucaultiana nos permite entrever cómo se relaciona el eje de la subjetividad con los del poder y el saber, así como subrayar la importancia de un estudio filosófico de los Ensayos para comprender la genealogía de la ontología del presente. (shrink)

Mathematician. Philosopher. World traveler. Pythagoras was an intelligent and curious scholar and teacher. While he¿s best-known for the Pythagorean theorem, he shared ideas about numbers, animals, and many other areas of knowledge with his students. Since none of his writings were left behind, it¿s not always easy for historians to know what¿s true about Pythagoras and what may be legendary. What does seem apparent is that he was a vegetarian but not a trendy dresser. Some people saw him as godlike. (...) Others felt he made false claims about things. No matter what, Pythagoras¿s curiosity and willingness to grapple with complex issues have helped further the knowledge of mathematics and philosophy for thousands of years. (shrink)

In this article we present an approach to the new spirituality. In contemporary world we find atheistic and spiritual people. How is this possible? We try to analyze. First we make an approach to the concept of religion. We present a historical perspective of the concept. An atheistic religion is possible depending on the definition of religion we use. Also we analyze, as an example of the context of the twentieth century, Sigmund Freud forecast around the end of religions and (...) analyze the causes of failure. (shrink)

ABSTRACT Isaiah Berlin's value pluralism remains attractive because of its compelling account of tragic loss. The expectation and recognition of tragic loss can alert us to, and help guard us against, the fanaticism, the distortion of values, and the self-deception that may result from even the most well-meaning and good-faith pursuit of political ideals.

As traditional organizations using their websites for eCommerce transactions are increasing at an exponential rate, privacy concerns of users are also on the rise. To gain an insight into these concerns, existing policies and legislation, we conducted the research reported in this paper, in 2003. To augment the literature synthesis, a multiple case study analysis was conducted, based on six large organisations in Australia. Our research findings suggested that in the Australian context, an online privacy policy on the website which (...) complies with the Privacy Act, supported by few best practices are reasonably able to address online privacy concerns. However, these findings are restricted in time frame, indicative and relevant in the Australian context. Nevertheless, we hope to stimulate academic research enquiry and discussion forums through this research. (shrink)

Many critics of libertarian freedom have charged that freedom is incompatible with indeterminism. We show that the strongest argument that has been provided for this claim is invalid. The invalidity of the argument in question, however, implies the invalidity of the standard Consequence argument for the incompatibility of freedom and determinism. We show how to repair the Consequence argument and argue that no similar improvement will revive the worry about the compatibility of indeterminism and freedom.

The U.S. health care system is ostensibly market based and therefore at least partially reliant on competition and consumer demand to regulate costs. Yet information about an essential feature of market transactions—costs—is typically obscure to patients until long after treatment. When discussing what must be disclosed for informed consent, the same list of required information is often mentioned regardless of the health care system in question, and information about costs rarely merits a place within this list. However, our assumptions about (...) what a moral principle requires need to be responsive to the realities of the health care system in which the principle is applied.This paper explores the moral foundations of disclosure and informed consent to argue that, in a market‐based system of the sort found in the United States, these same considerations support a requirement to disclose out‐of‐pocket costs before patients receive care. Next, I consider two objections to this view: first, that health care practitioners should focus solely on medical considerations in their encounters with patients and, second, that disclosing out‐of‐pocket costs would be too difficult to be mandated. I argue that medical and financial interests are inseparable within the U.S. health care system. If the difficulties in disclosing costs are deemed insurmountable, then the current system may prove unsustainable, both morally and financially, since we face the same practical impediments to implementing any meaningful consumer‐driven, market‐based health care reform. Finally, I explore some of the consequences of failing to disclose costs. The requirements of disclosing costs can be supported by the principle of respect for autonomy, regardless of the consequences, but in light of the consequences of the decision of whether to disclose, a concern about justice provides further support. (shrink)

In this essay, I explore non-human multispecies interactions in soils polluted by electronic waste and subsequently bioremediated by plants and microbes. I argue that regenerative transformation in polluted soil environments is principally through microbial degradation, a significant process for survival amidst disaster. In doing so, I combine two separate research areas – the materiality of electronic waste and of soils – thus contributing to theorization on the persistent problem of anthropogenically polluted soils. I do so by examining the process of (...) bioremediation, which ties anthropogenic pollution with underground soil processes, notably those that occur at the soil interface surrounding plant roots, the rhizosphere. Using empirical examples from scientific literature on the bioremediation of electronic waste-contaminated soils in China, I demonstrate that degradation, symbiosis, and sequestration are instrumental processes in polluted soils. The micro-scaled perspective of these relational processes and their toxic alterlives contributes to materialist, chemosocial understandings of toxic and polluted environments. (shrink)

el artículo que presenta Antonio Gómez Villar se basa en un trabajo previo, más amplio y con una estructura y contenido diferentes, preparado para la asignatura de “Ética civil”. Su publicación es, por tanto, independiente del cometido y de la programación de la asignatura. Este nuevo trabajo plantea de un modo razonable algunas de las cuestiones centrales para analizar el papel público de la religión en una democracia.