Los tratados de Santo Tomás sobre la ley y sobre el derecho están desarrollados desde metodologías distintas y en un plano epistemológico diverso. No obstante, la tradición tomista con frecuencia los ha mezclado y confundido, desvirtuando su significado y valor doctrinal. Es frecuente que se recurra a la doctrina sobre el mundo de lo jurídico usando su exposición sobre las cuestiones "de iure". Pero no se repara en que dio un significado novedoso al "ius" de los jurisconsultos romanos, al identificarlo (...) con los contenidos de comportamientos justos y no con lo que hoy denominamos el mundo jurídico. Se trata, por tanto, de un tema especifico de la moral. Por otra parte, los moralistas recurren con frecuencia a estas doctrinas para demostrar la objetividad del derecho natural, pero esto no es correcto, pues las acciones justas pueden serlo sólo por estar legisladas y no porque expresen valores inmutables de la naturaleza. El autor trata de explicar ambos tratados resaltando su originalidad y peculiaridad, sin fáciles concordismos ni improcedentes generalizaciones. (shrink)

La fundación de la revista La Ciencia Tomista se debe a los superiores de la Provincia dominicana de España. Con ella pretendían hacerse presentes en el mundo de la cultura española, a semejanza con otras revistas entonces publicadas por las instituciones religiosas renovadas tras el Concordato de 1851. Y también pretendían integrarse en el tomismo renovado bajo los auspicios de León XIII. El primer director de la revista fue el Fr. Alonso-Getino, quien le confirió su carácter de revista de alta (...) divulgación científica, filosófica y teológica y de atalaya de los movimientos culturales en España. El director de la revista fue elegido contando con sus méritos de joven profesor e investigador en el área de la historia de la teología española. Esos méritos se acrecentaron con los años y se convirtió en adalid de la investigación histórica dominicana. Su brillante carrera quedó, sin embargo, truncada por los acontecimientos de la guerra civil española y por la condenación por la S. C. del Santo Oficio de una obra suya en la que había puesto sus mejores sentimientos.La Ciencia Tomista journal was created by the religious superiors of the Province of Spain. They tried with it to be present in the world of the Spanish culture, as other journals published then by religious institutions renewed after the 1851 concordat did. They also tried to integrate into an updated Thomism sponsored by Leo XIII. Fr Alonso-Getino was the Director of the journal and the one who gave it the character of a high popular scientific, philosophical and theological journal, being a watchtower of the cultural movements in Spain. The journal director was chosen taking in account his merits as a young professor and researcher into the history of the Spanish theology. Those merits increased year after year and he became a leader of the Dominican historical investigation. However, his brilliant career was cut short by the Spanish war and the censure by the Sacred Congregation of the Holy Office of one of his books in which he had set his best feelings. (shrink)

La edición Leonina de las obras de Santo Tomás ha cumplido 125 años de existencia. Lo que hoy representa es diferente de lo que fue el propósito de León XIII, quien la diseñó y organizó como un servicio a la renovación de la filosofía y la teología tomistas, pero no como un estudio crítico de toda la tradición manuscrita. La historia de los volúmenes publicados hasta hoy -35 de los 50 programados- es un índice expresivo de los progresos efectuados en (...) la ecdótica durante este tiempo. La misma Comisión ha tenido que revisar algunos de sus primeros volúmenes.En este trabajo se hace una historia detallada de cada uno de los volúmenes publicados y de los principios y técnicas con que fueron elaborados. Se divide la historia en cuatro períodos que corresponden a cuatro generaciones de investigadores y de técnicas usadas para acercarse a los autógrafos del autor. Al final, se hace una descripción de los notables méritos de esta edición y del trabajo todavía pendiente. (shrink)

El bien común como fin absoluto de la persona implica una totalidad de bienes humanos que pueden englobarse bajo la razón de felicidad humana plena. Como el bien común es la razón justificativa de todo uso recto del poder político, de toda motivación de las leyes que rigen un pueblo y de todos los procesos de creación y reparto de bienes económicos, cabe decir que la felicidad humana es término final de todo gobierno, de todo el orden jurídico y del (...) económico. Sto. Tomás aplicó la concepción eudemónica aristotélica a la filosofía política, a la jurídica y a la económica. Y, además, se sirvió de esta doctrina para explicar teológicamente el tema de la felicidad eterna sobrenatural. En la edad moderna el pensamiento liberal se ha separado de esta teoría, pues no conoce otra promoción de la felicidad que la subjetiva del individuo. Esto se comprueba por la exposición de dos teóricos de la filosofía liberal política: N. Nozick, y Michael Novak. Aunque a veces se haya querido dar una interpretación liberal a la filosofía política de Santo Tomás, sus presupuestos son radicalmente distintos. (shrink)

Despite countless anecdotes and the historical significance of insight as a problem solving mechanism, its nature has long remained elusive. The conscious experience of insight is notoriously difficult to trace in non-verbal animals. Although studying insight has presented a significant challenge even to neurobiology and psychology, human neuroimaging studies have cleared the theoretical landscape, as they have begun to reveal the underlying mechanisms. The study of insight in non-human animals has, in contrast, remained limited to innovative adjustments to experimental designs (...) within the classical approach of judging cognitive processes in animals, based on task performance. This leaves no apparent possibility of ending debates from different interpretations emerging from conflicting schools of thought. We believe that comparative cognition has thus much to gain by embracing advances from neuroscience and human cognitive psychology. We will review literature on insight and discuss the consequences of these findings to comparative cognition. (shrink)

La historiografia reciente ha traído un cambio de perspectivas acerca de la filosofia medieval y su compleja configuración. En el mismo horizonte donde sólo la teología regía como la única verdad y perspectiva acerca del hombre y el mundo, otras disciplinas claman por defender su relevancia en la construcción de la cosmología medieval. En este caso podremos estudiar cómo la medicina sostuvo una especial relación con la filosofia. en el proceso de su definición como reformulación "pagana" de la escatología medieval (...) y como un nuevo modelo antropológico. (shrink)

Comparative thanatologists study the responses to the dead and the dying in nonhuman animals. Despite the wide variety of thanatological behaviours that have been documented in several different species, comparative thanatologists assume that the concept of death is very difficult to acquire and will be a rare cognitive feat once we move past the human species. In this paper, we argue that this assumption is based on two forms of anthropocentrism: an intellectual anthropocentrism, which leads to an over-intellectualisation of the (...) CoD, and an emotional anthropocentrism, which yields an excessive focus on grief as a reaction to death. Contrary to what these two forms of anthropocentrism suggest, we argue that the CoD requires relatively little cognitive complexity and that it can emerge independently from mourning behaviour. Moreover, if we turn towards the natural world, we can see that the minimal cognitive requirements for a CoD are in fact met by many nonhuman species and there are multiple learning pathways and opportunities for animals in the wild to develop a CoD. This allows us to conclude that the CoD will be relatively easy to acquire and, so, we can expect it to be fairly common in nature. (shrink)

In their target article, Mikhalevich & Powell (M&P) argue that we should extend moral protection to arthropods. In this commentary, we show that there are some unforeseen obstacles to applying the sort of individualistic welfare-based ethics that M&P have in mind to certain arthropods, namely, insects. These obstacles have to do with the fact that there are often many more individuals involved in our dealings with insects than our ethical theories anticipate, and also with the fact that, in some sense, (...) some insects count as more than an individual and, in another sense, they sometimes count as less than an individual. (shrink)

Soto Calderón, Andrea (2022)Imaginación materialSantiago de Chile: Metales Pesados, 149 p.ISBN 978-9566048923.

This article deals with a deep and theoretical thought on post-photography from the point of view of image’s genealogical approach. It is our aim to problematize the current image’s Statute throughout the cultural pattern’s context, mediated by digital technology. There will be three main axes in our research, namely the image’s symbolical power: it must be taken connected with mortality and the religious side of image, according to the Max Weber concept’s Disenchantment. Around these conceptual axes, our article will try (...) to link the ontology traditional subjects on image with the current photography practices, into the contemporary framework of the so-called post-photography. Therefore, it is needed to articulate a conceptual background around the new forms of gaze, conditioned by fragmentation, saturation, and acceleration. The critical apparatus will be based on a multidisciplinary focus. The works of authors like Joan Fontcuberta on post-photography and Régis Debray on life and death of image will vertebrate our article. We will take an essayistic point of view problematizing the subjects developed in the article as an invitation to deep thoughts. El artículo traza una reflexión teórica de la post-fotografía desde la conceptualización genealógica de la imagen, con el objetivo de problematizar el actual estatuto de la imagen en el marco de los patrones culturales contemporáneos, condicionados por la tecnología digital. Serán tres los ejes principales de reflexión: el poder simbólico de la imagen, su relación con la mortalidad y el carácter religioso de la imagen en el sentido weberiano de encantamiento. En torno a tales ejes de discusión, el artículo tratará de vincular las problemáticas tradicionales de la ontología de la imagen y la fotografía con las derivas actuales, en el marco de prácticas post-fotográficas. Será preciso, pues, una contextualización de las nuevas formas de mirada condicionadas por la fragmentación, la saturación y la aceleración. El aparato crítico del texto partirá de un enfoque multidisciplinar, donde los trabajos de Joan Fontcuberta acerca de la post-fotografía y la reflexión sobre la imagen de Régis Debray, servirán de núcleo vertebrador en la ilación de ideas. El punto de vista será ensayístico, por lo que el artículo se plantea como una invitación a cuestionar la problemática abordada. (shrink)

Escribir sobre ética —y en particular sobre ética médica— en los tiempos que corren comporta un cierto riesgo, no sólo por la posible incompetencia del autor, sino porque éste se encuentra algo desubicado en un entorno de crisis moral propiciada por el cientifismo como nueva religión laica y la voracidad de los mercados. La preocupación de los legos por la creciente dificultad en discernir aquello que es ético o bueno de lo que no lo es constituye en la actualidad un (...) dilema universal, al menos por cuanto respecta a nuestra civilización occidental. Dicha preocupación se encuentra plasmada en decenas de textos dedicados no ya a los aspectos más abstractos o filosóficos de la ética general, sino a las “éticas particulares” aplicables a las profesiones, las empresas o al ámbito político. Así, se habla de una ética periodística, del compliance industrial, de la investigación, de la banca, de las redes de sociales y, por supuesto de la medicina. (shrink)

O presente artigo examina como a obra historiográfica _Revoluções Cisplatinas_, de 1915, do político, diplomata e historiador Alfredo Augusto Varella, representa tanto disputa política como uma forma de escrita da história sobre a Farroupilha. A partir da hipótese de que na Primeira República, no Rio Grande do Sul, houve uma hegemonia social e política do PRR quer se investigar como a obra de Varella articulou-se com o seu contexto. Portanto, o objetivo é analisar como foi construída a narrativa sobre a (...) Farroupilha no contexto de disputas em torno do borgismo. Para atingir tal objetivo, usa-se o conceito de operação historiográfica de Michel de Certeau, isto é, como a partir de uma análise do lugar social, da prática científica e da escrita do texto pode-se perceber as transformações na escrita da história sobre a Farroupilha. Por fim, percebe-se que a obra analisada foi um objeto tanto de luta política como de virada interpretativa na escrita da Farroupilha. (shrink)

Significant individual differences exist in dream recall frequency but some variance is likely attributable to instrument choice in measuring DRF. Three hundred and fifty eight participants estimated their weekly DRF and recorded their dreams in either a narrative log or checklist log for 2–5 weeks. There was an early peak in DRF within the first week of both types of prospective logs after which DRF remained relatively stable. Although the two groups did not differ in their estimated DRF, significantly fewer (...) dreams were reported per week on the narrative logs and only checklist logs yielded significantly higher DRF than participants’ questionnaire estimates. The interactions between DRF measures did not vary across groups with low, medium or high baseline levels of DRF. Keeping a dream log does not necessarily increase DRF and narrative logs’ time consuming nature can impact subjects’ motivation to report all of their dreams over time. (shrink)

In our paper we aim to meditate on the concept of depth (profondeur) in the works of M. Merleau-Ponty, as it is a key notion to understand the French philosopher’s concept of space. Furthermore we will try to show that space plays a fundamental role in the development of Merleau-Ponty’s philosophy, allowing us to understand important features both of his phenomenological readings and ontological project.

As we turn to the lived experience of memory, we are confronted with an eerie and enigmatic possibility: the possibility to remember what we ourselves never lived. How to explain phenomenologically this enigmatic but fundamental level of spatialized memory? I would like to come back to these issues in order to face yet another fundamental question: Does a phenomenology of spatialized memory require any onto-phenomenological concretizations?

Esse artigo parte da arte, da ficção científica e da literatura fantástica para propor uma outra cosmopolítica, divergente daquela que sustentaria, simultaneamente, realismo literário e etnocentrismo ocidental.

It is in Sein und Zeit that Heidegger decrees the end of the Geisteswissenschaften and their tradition, when, as he is commenting on the Briefwechsel [exchange of letters] between Dilthey and Yorck von Wartenburg, he pays homage to the latter for “his full understanding of the fundamental character of history as virtuality [...] [which he] owes to his knowledge of the character of being of human Dasein itself.” Consequently, Heidegger continues, “the interest of understanding historicality” is confronted with the task (...) of an elaboration of the “generic difference between the ontic and the historical.” But he must part ways with Yorck when the latter, after having clearly established that difference, moves from virtuality to mysticism. If, on the other hand, once separated from the ontic, “the question of historicality shows itself to be an ontological question which inquires into the constitution of being of historical being”, it is once again towards Dilthey that one must turn, in spite of his confused vitalism. Heidegger effects two operations at once. On the one hand, he expels the Geisteswissenschaften from the position they occupied at the heart of metaphysics, as the inheritors of the Enlightenment and the outcome of Hegelianism. On the other hand, he brings to fulfillment the critical labor which had precisely shown its value in Dilthey’s historicism —acritical labor which develops the search for the meaning of historicity and allows one to move from the theory of objectivity to that of expression, from the acknowledgment of historiography in the context of the critique of cognition to its definition at the heart of the transcendental schematism. Historicity is then posited as an ontological dimension and leaves only its ontic residue for historiography. (shrink)

The cases of corruption reported by the media tend almost always to involve a private party (a citizen or a corporation) that pays, or promises to pay, money to a public party (a politician or a public official, for example) in order to obtain an advantage or avoid a disadvantage. Because of the harm it does to economic efficiency and growth, and because of its social, political and ethical consequences, private-to-public corruption has been widely studied. Private-to-private corruption, by contrast, has (...) been relatively neglected and only recently has started to receive the attention it deserves. The purpose of this paper is to offer some thoughts on the nature and importance of private-to-private corruption; the legal treatment it receives in some of the world''s leading countries; and the measures that companies can take to combat it, with special consideration of its ethical aspects. (shrink)

For several decades, historians have realized the limitations of analysing the historical past of science as a mere succession of theories. One of the most stimulating messages that the reinvention of the discipline has launched is that although there are obvious intellectual elements that promote the development and progress of science, there are also social, economic, and institutional aspects to consider. The history of science is no longer just a history of scientific ideas and theories, but also a history of (...) institutions, communities, spaces, objects, and practices as well as a history of the complex interaction among all these dimensions. Accompanying this new panorama is a broad consensus among scholars to accept that major social changes have inexorably some impact on scientific practice and vice versa. This premise, now widespread, is especially relevant to the history of early modern science and the question of its roots because it has allowed the introduction of new agents and spaces previously excluded from the domain of scientific development. In other words, this enriched perspective has multiplied both the processes of knowledge construction and the arenas in which these processes were undertaken. More specifically, historical research is no longer limited to spaces traditionally linked to the construction of science; it now embraces less orthodox ones. Within this broadened field of inquiry, practical knowledge and the objects of material culture have come to occupy a central place. This special issue explores how the new directions in which the history of science has expanded have a direct impact on the study of Iberian science in the Atlantic world. (shrink)

San Isidoro de Sevilla destaca por poseer un saber universal. Esta universalidad de su saber también es expresada en su reflexión sobre el ministerio sacerdotal. A través de una triple aproximación «teológica», «pastoral» y «espiritual», invita a los obispos y presbíteros a vivir su ministerio de una forma «eclesial», «virtuosa» y «santa».

Strategies purporting to determine the meaning of inner states of belief-content in terms of their inferential role usually assume the inner structure of the human inferential competence to be that of first order logic plus identity. Considerations of computational complexity and cumbersomeness of representation tend to undermine the plausibility of combining such strategies with this assumption. In this paper I contend that appealing to rules of default reasoning won’t make things turn out any better for the inferential role functionalist.

Ramseyan decision theory is the best explication of the philosophical model of folk-psychology. Davidson contends that its basic axioms are synthetic a priori truths of human psychology. This contention admits being reduced to the claim that human agents have to be regarded as rational betters. Tversky and Kahneman challenge this claim. Consideration of the evidence indicates that theory-contradicting interpretations of human actions make frequently more cognitive sense and are more 'commonsensical' than theory-preserving interpretations. Thus, the philosophical model of folk- psychology (...) fails in two ways: as an empirical theory of human action and as a model of our folk-psychological interpretive practices. (shrink)

Ramseyan decision theory is the best explication of the philosophical model of folk-psychology. Davidson contends that its basic axioms are synthetic a priori truths of human psychology. This contention admits being reduced to the claim that human agents have to be regarded as rational betters. Tversky and Kahneman challenge this claim. Consideration of the evidence indicates that theory-contradicting interpretations of human actions make frequently more cognitive sense and are more 'commonsensical' than theory-preserving interpretations. Thus, the philosophical model of folk- psychology (...) fails in two ways: as an empirical theory of human action and as a model of our folk-psychological interpretive practices. (shrink)