Los seis textos que se incluyen a continuación contienen una breve reflexión sobre cuestiones de metafísica. A pesar de la diversidad de las temáticas, hay en todas ellas una mirada que les confiere «un aire de familia», a saber, la «mirada metafísica»: «Espiritualidad y religiosidad en Simone Weil», de Natán Verdés; «Metafísica de la psicodelia», de Gerard Masmitjà; «La relación trinitaria en la realidad cosmoteándrica de Raimundo Pánikkar», de Francesc Xavier Marquès; «Introducción a la teología analítica seguida del ejemplo del (...) colapso modal en el teísmo clásico», de Constantí Cabestany; «Metafísica: la ciencia que no avanza», de Albert Piguillem; y «Memorias del subsuelo: un breve análisis filosófico», de Andreu Cacho. (shrink)

This paper tries to integrate a psychological account of propositional reasoning and a realistic conception of logical constants. I argue that the harmony between the norms of reasoning given by the semantics of ordinary logic and the psychology of reasoning holds good.

Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is tied (...) to a second point, which Hutcheson highlights himself: His conception of virtue as benevolence and the general importance of the public affections seem to be in conflict with a Stoic conception of virtue as an internal good, since the happiness of others, which is the object of both Hutchesonian benevolence and the public sense, is external for the Stoics. (shrink)

The paper is an attempt to formulate some consequences of the metaphysical doctrine of mereological essentialism (ME) and the assumption that persons persisting through time remain identical in the strict and philosophical sense (Chisholm, following Butler and Reid). Those consequences are substantiality , non-constitutivity , constantiality , anti-identism ( non-bodility ), and simplicity of persons. The author tries to show that although the above stance has a great theoretical appeal, it leads to the many further difficulties, which remain without reasonable (...) answers. (shrink)

L'argumentation de Basile gravite tout entière, à travers l'exégèse biblique élaborée par la tradition, autour de la sémantique des prépositions doxologiques de la liturgie. C'est la seule clef de lecture, fournie par lui-même, qui garantisse l'homogénéité de structure de l'ensemble de l’œuvre. Sa « Théologie » ou doctrine de la Trinité, cautionnée par le Symbole de foi de Constantinople I, met en lumière « l'Économie » ou disposition trinitaire de l'histoire du salut, qui associe indissolublement l'Esprit Saint à la mission (...) du Fils, tout en « appropriant » à l'Esprit, « Don de Dieu », la mission sanctifiante et illuminatrice d'introduire dans la « familiarité » de Dieu.Basil's argument gravitates, in its entirety, around the semantics of doxological propositions in the liturgy. This is done by means of biblical exegesis elaborated by tradition. Il is the only key to an understanding, provided by himself, that guarantees the homogeneous structure of the work’s ensemble. His « Theology » or doctrine of the Trinity, supported by the Symbol of faith of Constanti- nople I, sheds light on the « Economy » or the Trinitarian disposition of salvation history, which indissolubly associates the Holy Spirit to the Son’s mission. At the same time it « appropriates » to the Spirit, « Gift of God », the sanctifying and illuminating mission that leads the way to « familiarity » of God. (shrink)