A partir de investigaciones realizadas en la Universidad Católica de Chile entre 1979 y 1984 se pudo constatar la creciente influencia que la filosofía católica tuvo en Chile desde fines del siglo XIX y primera mitad del siglo pasado, producto, especialmente de la influencia que la Encíclica Aeterni Patris de León XIII, promulgada en 1879, y la acción que la propia Universidad Católica, tuvo en la intelectualidad católica chilena. De esta forma surgieron destacados pensadores chilenos que desde una perspectiva de (...) pensamiento católico incursionaron en la metafísica (Lira Pérez, Finlayson, Gandolfo y Martínez), en la difusión de la filosofía cristiana (Miller, Restat, Escudero, Larson, Silva, Rosales y Jiménez), en la filosofía del derecho (Peragallo y Lira Ulrquieta), en la filosofía política (Frei, Castillo y Bustos) y en la filosofía de la educación (Hurtado); la mayoría hace su análisis y aporte desde el tomismo o desde el neotomismo (Maritain), sin descuidar el diálogo con otras posturas y filósofos de otras posiciones. (shrink)

Se compone de dos trabajos. Jaime Caiceo Escudero traza un panorama de las etapas de la filosofía en Chile, con generoso espacio para el pensamiento católico. Elena Sánchez de Irarrázabal se refiere a Clarence Finlayson (1913-54), destacado filósofo católico que enseñó en varios países de América Latina y en Estados Unidos, y es autor de Dios y la filosofía (ver HLAS 11:3904), entre otras obras"--Handbook of Latin American Studies, v. 58.

En este artículo se pretende exponer la antropología de Eugenio Trías como clave de comprensión de toda su filosofía. Para ello se estudia primero su ontología, en torno al ser del límite, y los tres cercos: cerco del aparecer, cerco hermético y cerco del límite. En un segundo momento se estudia su antropología filosófica, propiamente dicha, que analiza al hombre como habitante de la frontera o ser fronterizo. El hombre es entendido como un límite entre lo divino y lo animal, (...) entre la naturaleza de la que proviene (nacimiento) y el arcano hacia el que se mueve (muerte). Por último se analiza cómo esta antropología de Trías permite acceder a campos que la filosofía había descuidado, como pueden ser la ética y la religión. (shrink)

We prove that the cofinality of the smallest covering of R by meager sets is bigger than the additivity of measure.

We prove that the following are consistent with ZFC. 1. 2 ω = ℵ ω 1 + K C = ℵ ω 1 + K B = K U = ω 2 (for measure and category simultaneously). 2. 2 ω = ℵ ω 1 = K C (L) + K C (M) = ω 2 . This concludes the discussion about the cofinality of K C.

Although entrepreneurial intention has been widely studied using cognitive models, we still lack entrepreneurial vocation and, therefore, lack disruptive innovations. Entrepreneurship scholars have some understanding of the reasons underlying this weakness, although there is much room for improvement in our learning concerning how to promote entrepreneurship among university students, especially in the transformed context of digital technologies. This paper focuses on the early stages of start-up, and in particular seeks to evaluate what role social and psychological factors play in the (...) development of entrepreneurial intentions. Drawing on network theory, we consider the impact of social networks on entrepreneurial intention. Specifically, we analyze the influence of two types of social networks: face-to-face and online social networks, with the latter proving especially important in digital transformations. In addition, based on affective congruency theory, we relate affect with entrepreneurial intention. Particularly, we evaluate the influence of positive and negative dispositional affectivity on the formation of entrepreneurial intentions. Finally, since affect and emotions can also be related with social relationships, we analyze whether dispositional affectivities influence entrepreneurial intention through the mediation effect of social networks. Using structural equation modeling, we confirm the impact of both online and face-to-face social networks, as well as positive dispositional affectivity on entrepreneurial intention for 589 higher education students in Spain. However, negative dispositional affectivity is not seen to influence entrepreneurial intention. Furthermore, both face-to-face and online social networks are influenced by positive dispositional affectivity. Moreover, these two types of networks can even partially mediate the relationship between positive dispositional affectivity and entrepreneurial intention. Positive dispositional affectivity can thus influence entrepreneurial intention in two different ways: directly and indirectly through both face-to-face and online social networks. This study provides further insights and adds to the literature on affect, social networks, and entrepreneurial intention. From a broader perspective, we also contribute to the literature on disruptive innovations by explaining how the development of entrepreneurial intentions would have positive consequences for university students vis-à-vis achieving these disruptive innovations. (shrink)

Electricity is an indicator that shows the progress of a civilization; it is a product that has greatly changed the way we think about the world. Electricity price forecasting became a fundamental task in all countries due to the deregulation of the electricity market in the 1990s. This work examines the effectiveness of using multiple variables for price prediction given the large number of factors that could influence the price of the electricity market. The tests were carried out over four (...) periods using data from Spain and deep learning models. Two different attribute selection methods based on Pearson’s correlation coefficient have been used to improve the efficiency of the training process. The variables used as input to the different prediction models were chosen, considering those most commonly used previously in the literature. This study attempts to test whether using time series lags improves the non-use of lags. The results obtained have shown that lags improve the results compared to a previous work in which no lags were used. (shrink)

We show how Peirce's architectonics folds on itself and finds local consequences that correspond to the major global hypotheses of the system. In particular, we study how the pragmaticist maxim can be technically represented in Peirce's existential graphs, well-suited to reveal an underlying continuity in logical operations, and can provide suggestive philosophical analogies. Further, using the existential graphs, we formalize — and prove one direction of — a “local proof of pragmaticism,” trying thus to explain the prominent place that existential (...) graphs can play in the architectonics of pragmaticism, as Peirce persistently advocated. Finally, we present a web of “continuous iterations” of some key Peircean concepts that supports a “lattice of partial proofs” of pragmaticism. (shrink)

The formal and empirical-generative perspectives of computation are demonstrated to be inadequate to secure the goals of simulation in the social sciences. Simulation does not resemble formal demonstrations or generative mechanisms that deductively explain how certain models are sufficient to generate emergent macrostructures of interest. The description of scientific practice implies additional epistemic conceptions of scientific knowledge. Three kinds of knowledge that account for a comprehensive description of the discipline were identified: formal, empirical and intentional knowledge. The use of formal (...) conceptions of computation for describing simulation is refuted; the roles of programming languages according to intentional accounts of computation are identified; and the roles of iconographic programming languages and aesthetic machines in simulation are characterized. The roles that simulation and intentional decision making may be able to play in a participative information society are also discussed. (shrink)

The traditional grand narrative correlating the decline of Graeco-Roman religion with the rise of Christianity has been under pressure for three decades. This book argues that the alternative accounts now emerging significantly underestimate the role of three major cults, of Cybele and Attis, Isis and Serapis, and Mithras. Although their differences are plain, these cults present sufficient common features to justify their being taken typologically as a group. All were selective adaptations of much older cults of the Fertile Crescent. It (...) was their relative sophistication, their combination of the imaginative power of unfamiliar myth with distinctive ritual performance and ethical seriousness, that enabled them both to focus and to articulate a sense of the autonomy of religion from the socio-political order, a sense they shared with Early Christianity. The notion of 'mystery' was central to their ability to navigate the Weberian shift from ritualist to ethical salvation. (shrink)

El autor entrega una visión global del barrio Yungay, desde lo conceptual y lo histórico hasta el estudio de la percepción que tienen de él sus actuales habitantes. Lo resalta como uno de los más antiguos de la ciudad de Santiago, y hoy uno de los doce barrios mayores de la comuna de Santiago. El trabajo entrega también estudios sobre sus funciones, tales como servicio de transporte, equipamientos comerciales, administrativos, sociales, culturales y de esparcimiento.

Leibniz’s role en current political and social thought is complex. On the one hand, he represents the last great synthesis built on the idea of the World as a creation of God and man as his cooperator in history. However his notion of contingency can help to explain some of the problems facing social sciences today in so far as he understandsthis concept not only from an ontological but also from an epistemological point of view. To this one should add (...) that criticisms of classical and modern philosophy such as those of Isaiah Berlin and Hannah Arendt leave intact the need of reason to organise society and we can see in Leibniz use of reason a forerunner of public choice postions. In sum, his vision of reason is very much alive though in new contexts. (shrink)

I argue that, while Hume’s approach to Newton is sometimes critical and sometimes not, Hume’s position with regard to newtonian method is coherent overall. Rather than speaking of two Humes (one a newtonian, the other not), from an humean perspective we should rather speak of two Newtons: the positivist and the theologian.

En términos de la filosofía socrática, la doxa u opinión representa un principio vago debido a sus alcances limitados en la construcción de un conocimiento bien establecido. Sin embargo, debido a conveniencias como su facilidad de manejo, la opinión se ha extendido como mecanismo epistémico en espacios como las redes sociales, donde su uso se fomenta a través de objetos virtuales como el meme, de tal forma que se vuelve necesaria una evaluación filosófica para las nuevas formas de expresión doxástica (...) por medio del juicio y de la crítica como los procedimientos filosóficos más adecuados para confrontar sus repercusiones. (shrink)

UNICEF España ocupa un local bastante amplio en Mauricio Legendre, a espaldas de la estación de Chamartín y a poca distancia de la Plaza de Castilla en la capital madrileña. Un local que luce, dentro y fuera, el característico azul de la organización. Se respira, en esta sede, un ambiente de intenso trabajo� entusiasmante. Da la impresión de que quienes están en la tarea lo hacen con ilusión, con ganas. Lacalidez de la acogida y el clima de confianza facilitan una (...) entrevista muy cordial y amigable. Paloma Escudero es quien dirige estos laboriosos equipos. Una mujer joven y animosa, que llegó a UNICEF tras una larga trayectoria de éxito profesional pero también de aventuras como voluntaria alrededor del mundo� Me pregunto, sin embargo, si realmente estas organizaciones son eficaces en países como España, el los que la infancia no parece malnutrición y parece estar bien atendida en todos los aspectos. Es lo primero que planteo�. (shrink)

Valiosa antología, precedida por una exposición del positivismo europeo (Carlos Paladines Escudero) y otra sobre esa misma corriente en Ecuador (Samuel Guerra Bravo). Este último sostiene que el positivismo en el Ecuador fue 'la ideología de la burguesía comercial-bancaria de Guayaquil que 'controló' el país entre 1895 y 1934'. Los autores cuyos textos se incluyen son: Julio Endara, Juan H. Peralta, Julio Arauz y César H. Semblantes, todos del siglo XX"--Handbook of Latin American Studies, v. 58.

La idea de que la fenomenología de Husserl representa una suerte de filosofía reflexiva, basada en una metodología que desarrolla la tradición cartesiana, se ha convertido en una creencia ampliamente difundida en la literatura filosófica. Este énfasis puesto por Husserl en la reflexión fue arduamente criticado por Heidegger. Desde entonces resulta frecuente encontrarse con la afirmación de que Husserl y Heidegger desarrollan dos conceptos de fe-nomenología diferentes, incluso antagónicos. No se trata de seguir alimentando esta discusión historiográfica. Aquí, por una (...) parte, se muestra el núcleo de la temprana crítica heideggeriana en el transcurso de sus primeras lecciones de Friburgo y Marburgo y, por otra, se sopesan algunas de las observaciones críticas de Heidegger a Husserl a la luz de evidencias textuales de la fenomenología husserliana, ignoradas no sólo por Heidegger, sino también por un sorprendente número de reconocidos especialistas en el campo de la filosofía, de las ciencias cognitivas y de la filosofía de la mente.The idea that Husserl’s phenomenology is a kind of reflective philosophy inspired by the Cartesian tradition has become a common-place in the philosophical literature. Heidegger was one of the first thinkers who criticized the Husserlian emphasis on reflection. Since then it is easy to find the affirmation that Husserl and Heidegger developed two different, even antagonistic concepts of phenomenology. Here is not the place to continue embracing this discussion. One the one hand, the present article shows Heidegger’s early criticism developed in the course of his first lectures in Freiburg and Marburg. On the other hand, it weighs up some of Heidegger’s critical remarks regarding the reflective nature of Husserlian phenomenology in the light of important textual evidences ignored not only by Heidegger, but also by a surprising number of specialists in the fields of philosophy, cognitive sciences, and philosophy of mind. (shrink)

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and (...) bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field. (shrink)

Climate change exacts a devastating toll on health that is rarely incorporated into the economic calculus of climate action. By aligning health and environmental policy and collaborating across borders, governments and industries can develop powerful initiatives to promote both environmental and human health.

Several studies have approached sense perception in the encyclopaedias of Thomas of Cantimpré, Bartholomew the Englishman and Vincent of Beauvais. Yet a systematic overview and comparison of the arrangement of sense perception in these encyclopaedias is still lacking. The overview offered here shows that all encyclopaedias place sense perception beside expositions on psychology and anatomy. There are, however, significant differences in how they treat the objects of sensation. In the case of Bartholomew and Vincent, I argue, these differences reflect two (...) different readings of Aristotle. (shrink)

Several studies have approached sense perception in the encyclopaedias of Thomas of Cantimpré, Bartholomew the Englishman, and Vincent of Beauvais. A comparative analysis of these encyclopaedias shows that all of them arrange sense perception in accordance with the expositions on the soul and with human and animal anatomy. Yet there are significant differences in how they treat the objects of sensation: Thomas does not refer to them at all, Bartholomew considers them to be “accidents,” and Vincent deals with them separately (...) when discussing the features of the sensible world. These differences, I argue, respond to two different readings of Aristotle. (shrink)

This article is a response to Josh Reeves's recent book Against Methodology in Science and Religion: Recent Debates on Rationality and Theology that welcomes Reeves's proposal for an anti‐essentialist future for the field of science‐and‐religion, particularly because it has the potential to move the field beyond current, well‐worn methods: the dominance of Christian theology and doctrine, the importance of credibility strategies, and the dependence upon philosophical discourses. Reeves’ proposal has the potential to open the science‐and‐religion field to other topics, problems, (...) and methods, such as studying lived science‐and‐religion. One way of doing this is to study popular culture and its artifacts such as literature, which portrays a co‐mingling of religion and science at the level of day‐to‐day experiences and practices of characters. For at the level of lived experience, religion and science are not well‐defined disciplines neatly compartmentalized into separate academic departments. (shrink)