Being and value, by J. Zaragüeta y Bengoechea.--The origin of man, by X. Zubiri.--Negation, by J. Gaos.--The juridical notion of the human person and the rights of man, by L. Legaz y Lacambra.--History and truth, E. Nicol.--Vital anxiety, by J. J. López Ibor.--The moralization of power through its self--imitation, by J. L. Aranguren.--The doctor-patient relationship in the general framework of interhuman relationships, by P. Laín Entralgo.--On the singular character of the historical destiny of Europe, by L. Díez del (...) Corral.--On taking things for granted, by J. Ferrater Mora.--The idea of metaphysics, by J. Marías. (shrink)

Spanish influence in the New World was particularly acute in the areas of medicine and medical education. From the time of Columbus forward prominent medical experts journeyed to Latin America establishing medical schools and research centers. This essay chronicles the history of Latin America with a strong focus on the physicians and scientists who brought modern scientific medicine, as it wag then known in Western Europe, to the Americas.

La propuesta antropológica del médico español Pedro Laín Entralgo, se direcciona a la ejecución de un proyecto académico y autobiográfico, desde el cual se vivencien relaciones interpersonales genuinas, en las que siendo el otro desconocido, sin nombre, sea ayudado en su menesterosidad. Laín está convencido de que la razón suficiente para ser solidario con el otro es su condición de persona y, por serlo, debo creerle y serle prójimo. Dicho proyecto es denominado por Laín “pleisología de (...) la vida cotidiana”; tal propuesta resulta necesaria y debe ser acogida por el cristianismo en nuestros días. Se hace perentorio, hacer del cristianismo una propuesta con sentido, para ello, quien se quiera cristiano, que asuma su modo de serlo como vocación y la formule como un proyecto personal (sea persona), responsable y desde allí contribuya a la humanización de las relaciones humanas mediante la práctica de un amor samaritano. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Foundation of Ethical Theory in the ClinicJohn Collins Harvey (bio)William Osler has had a very profound and lasting effect on American medical education and medical practice. He set the pattern, still followed today, for the clinical training of medical students at the patient’s bedside and in the clinical laboratory. In such settings Osler was able to demonstrate to his pupils the principles, ethics, and standards of medical practice (...) that he espoused and thought fundamental to the profession of medicine. His monumental text book, The Principles and Practice of Medicine, first published in 1892, transformed the medical profession and remained a standard text for more than four decades (Leon 1995, p. 13). Renowned medical historians, such as Pedro Laín Entralgo, Henry Sigerist, and Richard Shyrock, recognize him as the greatest clinician that North America has ever produced.Osler, who had observed bedside teaching in his post-graduate studies, recognized that this method had much to offer in the instruction of medical students. Opportunity to introduce this method of teaching into the medical school curriculum came in 1888 when he was called to serve as Professor of Medicine and Physician-in-Chief at the newly established Johns Hopkins Medical School and Hospital. Bedside teaching proved to be very successful especially in demonstrating to students the standards and ethics of medical practice that he espoused.Osler’s teaching method was immediately adopted by many of the university medical schools in the United States, including Harvard, Columbia, the University of Pennsylvania, and Stanford, all of whom appreciated the success of the Hopkins medical educational experiment. Graduates of the Hopkins Medical School quickly became a major source of faculty in medical schools in the United States. Many of Osler’s immediate pupils became outstanding clinicians and leaders in American academic medicine and served as faculty members at Hopkins or in established or newly founded schools. Osler’s disciples taught students in the wards the “art” of medicine according to his principles, ethics, and standards. The second and third generation faculty members, who were trained by Osler’s immediate pupils, continue to this day to teach the “art” by employing this method of teaching. Consequently, the practice of medicine in the United States continues to be influenced by the ethics held by Osler. To find [End Page 343] the theories behind Osler’s teaching, we must look at Osler’s background, education, and writings.The Religio Medici: Background For Osler’S Medical EthicsOsler received a very solid traditional classical education at the small, excellent Anglican secondary school in Weston, Ontario run by the Reverend James Johnson, with whom Osler developed a life long friendship. Johnson’s avocation was natural science. He first aroused Osler’s interest in nature and science. Osler was taught Scripture well at Weston. He committed much of the Bible to memory and often quoted it in his speeches. He also studied both Greek and Latin, and was exposed to the writings of Plato, Aristotle, Cicero, and other classical authors, particularly the stoics.While a student at Weston, Osler first came to know Sir Thomas Browne’s remarkable text Religio Medici (The Religion of the Physician), which was to become a lifelong favorite. In his first address as the new Regius Professor of Medicine at Oxford in 1905, which was given to the Guy’s Hospital Physical Society, he vigorously recommended the Religio Medici to the students.The Religio is a deeply reflective personal inquiry into the paradoxical nature of one man as a microcosm of all men (Browne 1940, pp. 40, 53–54, 61–62). Browne participated in the Baconian program for the advancement of knowledge and the rise of “science.” As a defense of the physician’s faith, the Religio shows how neatly the scientist and the Christian united in the single figure of the inspired reader of God’s two books, nature and Scripture, can defend an attitude that is both scientific and yet reverent. The central theme in the first and much longer part of the Religio is the relation between faith and reason. The second part of the Religio is about charity: Man’s love of God and his neighbors, commanded as... (shrink)

The purpose of cognitive diagnostic modeling is to classify students' latent attribute profiles using their responses to the diagnostic assessment. In recent years, each diagnostic classification model makes different assumptions about the relationship between a student's response pattern and attribute profile. The previous research studies showed that the inappropriate DCMs and inaccurate Q-matrix impact diagnostic classification accuracy. Artificial Neural Networks have been proposed as a promising approach to convert a pattern of item responses into a diagnostic classification in some research (...) studies. However, the ANNs methods produced very unstable and unappreciated estimation unless a great deal of care was taken. In this research, we combined ANNs with two typical DCMs, the deterministic-input, noisy, “and” gate model and the deterministic-inputs, noisy, “or” gate model, within a semi-supervised learning framework to achieve a robust and accurate classification. In both simulated study and real data study, the experimental results showed that the proposed method could achieve appreciated performance across different test conditions, especially when the diagnostic quality of assessment was not high and the Q-matrix contained misspecified elements. This research study is the first time of applying the thinking of semi-supervised learning into CDM. Also, we used the validating test to choose the appropriate parameters for the ANNs instead of using typical statistical criteria. (shrink)

El hilemorfismo como doctrina aristotélicotomista ha sido asumido a través de los siglos como una superación del dualismo platónico y de los monismos, tanto de carácter materialista como espiritualista, propuestos hasta entonces. Sin embargo, Pedro Laín Entralgo sospecha de esta supuesta superación: ante sus conocimientos el hilemorfismo artistotélicotomista no deja de ser sino un dualismo un tanto disfrazado. Las teorías antropo- metafísicas de Zubiri y Ortega le sirven como sustentación para llevar a cabo tal señalamiento. La concepción del (...) cosmos como dinamismo y la del hombre entendido como su cuerpo hacen afirmar a Laín lo innecesario de un principio espiritual llamado alma. Esto, aunque suene herético, se explica desde la concepción antropológica lainiana que asume al hombre como una estructura dinámica que incorpora en sí los rasgos de un ente excepcional: es consciente de su ser y de que en su finitud aspira a la eternidad pues ha sido creado por un Hacedor que es eterno. En esta creencia deposita su esperanza y esta le hace entenderse como un ser futurizo, cuyos proyectos, espera, no fracasarán. (shrink)

Pedro Laín Entralgo ha sido conocido a través de su interés personal por la historia, sobre todo por la de la medicina. Sin embargo, es claro que detrás de ello lo que se percibe es una preocupación por la real comprensión de lo que llamamos Historia, así con mayúscula, como él mismo lo escribe. De tal manera que Laín la concibe estrechamente relacionada con el hecho social y con la situación biológica del ser humano. Porque siendo el (...) hombre tempóreo le resulta muy difícil dejar de hacer parte de esta realidad. Pero la realidad histórica debe comprenderse como condición previa del hombre que debe ser asumida desde la libertad y la responsabilidad. Además, la pertenencia a un grupo humano le hace sugerir la idea de generación; es decir, un grupo de personas cercanas en ideas y en edad que desde esa libertad asumen algunos rasgos comunes en aquello que de proyecto tiene su propio acontecer; y este proyectar se puede evidenciar en su biografía. De tal manera que al compartir de modo aproximado el mismo espacio-tiempo y los mismos ideales, tal grupo humano se puede inscribir en un mismo sentido de responsabilidad histórico-social determinado. Laín no escapa a este compromiso y se siente responsable de una culpa histórica ante la historia de su Patria. Por eso su ejercicio conciliador. (shrink)

La presente reflexión tiene por objetivo central aportar, desde la teoría científico-filosófica sobre el cuerpo humano construida por Pedro Laín Entralgo, una propuesta antropológica que posibilite el diálogo con el transhumanismo tecnocientífico. A nivel metodológico, el texto se ha estructurado en dos momentos. En el primero, se hace una revisión de la situación (sitius) del cuerpo de cara al transhumanismo info, para luego, en un segundo momento, aportar (locus), desde la obra lainiana, una concepción antropológica integral. Se espera (...) que, al pensar la materia desde un dinamismo estructural que hace de la realidad corpórea una unidad psico-orgánica capaz de decir “yo” (persona), se pueda establecer un cuestionamiento profundo a la concepción antropológica propuesta por el transhumanismo info, para la cual, el cuerpo orgánico es materia inútil de la que es necesario liberarse para superar los límites de la biología. (shrink)

Renowed historian E.P. Thompson (1924-1993) single-handedly changed the marxist understanding of class and class consciousness in his pivotal book The Making of the English Working Class (1963). Thompson not only took issue with the economic and technological determinism that plagued marxist theory, he also took issue with philosophers — Althusser, Foucault, Horkheimer, Adorno, Marcuse, etc. — who variously described history as a process without a subject. Thompson was wary of philosophers. He nonetheless approvingly quotes Maurice Merleau-Ponty (1908-1961) in his polemical (...) essay The Poverty of Theory (1978). This surprising reference went unnoticed to this day. Following Thompson’s original reference to Merleau-Ponty’s The Structure of Behavior (1942) leads one to a number of observations that the french philosopher made to history, social classes and class counsciousness in works such as Phenomenology of Perception (1945), Sense and Non-Sense (1948) and the Adventures of the Dialectic (1955). Those various observations show that Thompson and Merleau-Ponty shared the same phenomenological understanding of class consciousness. (shrink)

Trata-se de uma pesquisa de natureza bibliográfica, com abordagem quanti-qualitativa, de caráter descritivo-exploratório que objetiva analisar a produção do conhecimento do Curso de Educação Física da Universidade do Estado do Pará em Altamira, no período de 2011-2018. Os achados apontam uma evolução do modo de produzir conhecimento, pois constatou-se uma redução dos vazios analíticos presentes nas pesquisas analisadas. Conclui que há um aumento no rigor cientifico presente nas produções devido uma maior utilização de técnicas, metodologias e teorias consistentes para a (...) verificação da realidade pesquisada e para a elaboração das respostas (R) dos problemas (P) investigados. (shrink)

Lain (antropölogo, filösofo e historiador de la medicina) define como relaciön amistosa una serie de actividades que en esencia son: desear el bien del amigo por el amigo mismo, igualdad entre los amigos, comunalidad y comunicaciön entre los amigos y consideraciön de una relaciön entre personas. De la misma forma establece que una vez producido el encuentro, para que exista la amistad, deben cumplirse una serie de reglas, tales como el respeto, la liberalidad, la franqueza, la imaginaciön y el discernimiento (...) afectivo. Entre las patologias de la amistad se encuentran: la consideraciön del otro como objeto, alteraciones derivadas de la relaciön (estatus o niveles sociales), alteraciones entre los fines, los grados de amistad y de las propiedades de la relaciön amistosa, y que habitualmente se manifiestan como alteraciones en el respeto, la igualdad, la confidencia y la convivencia. Las alteraciones producidas en la relaciön amistosa pueden superarse si existe respeto, igualdad, franqueza, consideraciön de ambos como personas, liberalidad,... Todos los fenömenos que se han presentado en esta comunicaciön tienen como caracteristicas la alteraciön de alguna de estas reglas de mantenimiento de la amistad. (shrink)

Lain (antropölogo, filösofo e historiador de la medicina) define como relaciön amistosa una serie de actividades que en esencia son: desear el bien del amigo por el amigo mismo, igualdad entre los amigos, comunalidad y comunicaciön entre los amigos y consideraciön de una relaciön entre personas. De la misma forma establece que una vez producido el encuentro, para que exista la amistad, deben cumplirse una serie de reglas, tales como el respeto, la liberalidad, la franqueza, la imaginaciön y el discernimiento (...) afectivo. Entre las patologias de la amistad se encuentran: la consideraciön del otro como objeto, alteraciones derivadas de la relaciön (estatus o niveles sociales), alteraciones entre los fines, los grados de amistad y de las propiedades de la relaciön amistosa, y que habitualmente se manifiestan como alteraciones en el respeto, la igualdad, la confidencia y la convivencia. Las alteraciones producidas en la relaciön amistosa pueden superarse si existe respeto, igualdad, franqueza, consideraciön de ambos como personas, liberalidad,... Todos los fenömenos que se han presentado en esta comunicaciön tienen como caracteristicas la alteraciön de alguna de estas reglas de mantenimiento de la amistad. (shrink)

Karen Quinlan, the American girl who has lain in deep coma for many months, is still 'alive', that is to say, her heart is still beating and brain death has not occurred. However, several other cases have raised difficult issues about the time of death. Dr Skegg argues that there is a case for a legal definition of death enshrined in statutory form. He suggests that many of the objections to a statutory provision on death are misplaced, and that a (...) statute concerning the occurrence of death could remove all doubts in the minds of both doctors and public as to whether a 'beating heart cadaver' was dead or alive for legal purposes. (shrink)

This essay aims to broaden the understanding of the nature of the physician–patient relationship. To do so, the concept of medical philia that Pedro Laín Entralgo proposes is analysed and is considered taking into consideration the relational trait of the human being and the structure of human action as a story of the permanent tension that exists between freedom and truth, where the ontological foundation of the hermeneutic of the "Gift" and the analogy of “Love” as the central (...) dynamic of this action, helps explain the nature of the doctor-patient relationship as a "friendship relationship". This understanding offers a perspective differing from just the utilitarian considerations of current "patient-centred" approaches and proposed the redirection of the teaching of medicine to more humanistic approaches. The dynamic of the doctor-patient relationship proposed here in its most genuine essence is effectively expressed in physician concrete attitudes that the patient usually captures and relates as the “the doctor’s way of being”. Goya's painting, Self-portrait with Dr Arrieta (1820), can be taken as an outstanding artistic representation of this expanded dimension of the medical act, capturing the “medical friendship” in action. (shrink)

En este artículo se reconstruye el debate (desarrollado en la segunda mitad de los años 1940) sobre las generaciones entre Julián Marías y Pedro Laín Entralgo. Para ello se reconstruyen las trayectorias biográficas, políticas y culturales de ambos. También se analizan las redes teóricas, procedentes de Ortega y Gasset, en las que dicho debate cobra sentido. A través de ese debate se intenta captar ciertas transformaciones que la Guerra Civil y la primera fase del Régimen de Franco impusieron (...) en las redes intelectuales vinculadas a Ortega y a Zubiri. (shrink)

Es incuestionable el hecho de la evolución, así como la admisión de una realidad previa de la cual partir, sea creada o no. Pero luce cuestionable el mecanismo de la evolución en clave de “selección natural” cuando se la entiende como netamente naturalista. El evolucionismo darwinista no tiene fundamento suficiente para afirmar que las especies evolucionan de modo totalmente aleatorio y sin finalidad definida. Los más recientes descubrimientos socavan los cimientos del darwinismo (J. Enrique Cáceres-Arrieta), y nos hablan de un (...) Diseñador creando el universo de la nada en un tiempo finito y aceptando la evidencia del Big-Bang (William Lane Craig). Otros tipos de evolucionismo, aunque rechazan la teleología, admiten sin embargo, la teleonomía, que no es incompatible con la tesis agustiniana del “creacionismo evolutivo”. En estos tipos de evolucionismo sí cabe una tendencialidad antrópica como la defendida por Agustín, a través de sus razones seminales-causales y de los distintos modos de creación derivados de aquel “simul et in ictu” creacional. Las distintas creaciones virtuales, también simultáneas y derivadas de la creación propia “ex nihilo”, no implican que sean efectivas “simul” también las especies o prototipos. Una cosa es el hecho de la creación simultánea y otro el de su real y existencial efecto en el tiempo. En esta idea encontramos la fundamentación para defender un creacionismo evolutivo a lo agustiniano, que podría sintonizar con otros evolucionismos al estilo de X. Zubiri, K. Rahner, Pedro Laín Entralgo,… Palabras clave: creacionismo; creacionismo evolutivo; creación virtual; evolucionismo; razón seminal; fixismo (o fijismo); principio o sentido antrópico. Saint Augustine versus Darwin: Evolutionary Creacionism of ‘Seminal Reasons’Evolution is an unquestionable fact, and so is the admission of a previous reality from which to start up, whether created or not. But the mechanism of evolution in terms of “natural selection” does look questionable, when the latter is understood as entirely naturalistic. Darwinist evolutionism has no sufficient grounds to assert that species evolve in a totally random way, without a defined end. The most recent discoveries undermine the foundations of Darwinism (J. Enrique Cáceres-Arrieta), and tell us about a Designer creating the universe out of nothing in a finite time, accepting the big bang theory (William Lane Craig). Other types of evolutionism, while rejecting teleology, do admit teleonomy, which is not incompatible with the Augustinian thesis of “evolutionary creationism”. In these kinds of evolutionism it is indeed possible to speak of anthropic tendencies, as was defended by Augustine by means of his seminal-causal reasons and the different modes of creation derived from that creational “simul et in ictu”. The different virtual creations, simultaneous as well and derived from the “ex nihilo” creation, do not entail that the species or prototypes should also be effective “simul”. One thing is the fact of simultaneous creation; a different one is its real and existential effect over time. In this idea we find the grounds on which to defend an Augustinian-like evolutionary creationism, which might be compatible with other types of evolutionism like those of X. Zubiri, K. Rahner, Pedro Laín Entralgo,… Keywords : Creationism;Evolutionary Creationism; Virtual Creation; Evolutionism; Seminal Reason; Fixism; Anthropic Sense or Principle. (shrink)

Upon the concept of human expectation as an ontological structure of existence, Pedro Laín Entralgo has built his theory of hope within the framework of Christian anthropology and eschatology.

Revision of the main intellectual referents of Ángel Álvarez de Miranda who was professor of History of Religions at the University of Madrid from 1954 until his death in 1957. A more detailed study is made of Mircea Eliade and Raffaele Pettazzoni, but also are revised Santiago Montero Díaz, Pedro Laín Entralgo, Marcelino Menéndez Pelayo, José Ortega y Gasset, Karl Kerenyi, Angelo Brelich, Xavier Zubiri, José Luis López Aranguren, Julio Caro Baroja, Wilhelm Schmidt and Gerardus van der Leeuw.

A partir de los elementos que constituyen las bases de la Medicina occidental y de una distinción que hace Pedro Laín Entralgo de la obra homérica, se reflexiona sobre dos posibles enfoques de la práctica mé-dica, que podrían caracterizarse como medicina "con paliativos" y "medicina sin paliativos". Se mencionan las relaciones que esos dos enfoques puedan tener con la Filosofía, la Ética y la Bioética; las principales características y algunos de los peligros de cada uno. Se muestra cómo (...) la presencia, en la práctica clínica, del cuidado paliativo en sí mismo deja varias enseñanzas sobre los dos enfoques. Se concluye mostrando la importancia de la educación médica centrada en la persona, con componentes humanísticos. Se dan algunas ideas para que los contenidos curriculares lleven a la formación de médicos capaces de actuar con humanismo y profesionalismo, siendo agentes de un cambio cultural a favor de la vida. (shrink)

This article develops the relationship between Hans-Georg Gadamer and Spanish philosophers at the end of the 20th century after the completion of a research stay in the Deutsche Literatur Archiv in Marbach. New materials and unpublished correspondence recently found in the Deutsche Literatur Archiv in Marbach reveal common interests and intellectual links between Hans-Georg Gadamer and several Spanish philosophers: Jose Ortega y Gasset, Julián Marías, Laín Entralgo, Xavier Zubiri or Emilio Lledó. The letters, that Gadamer wrote and received, (...) show that the evident dialogical character of Gadamer’s hermeneutic was always one of his most representative characteristics. These unpublished notes are of particular interest in the understanding of the history of philosophy in Spain and the hermeneutical development. (shrink)

In one of his last published interviews before his death in 2001, Pedro Laín Entralgo expressed his admiration of Zubiri for his expertise in the latest philosophy and science without sacrificing his religious faith.1 Faith and cognition harmonize in Zubiri’s posthumously published course Estructura dinámica de la realidad,2 a work valuable for understanding his evolution as a whole. EDR incorporates much doctrinal material employed previously, as well as ideas to be developed in subsequent works. It belongs to the (...) period of Sobre la esencia ,3 yet points in the direction of Inteligencia sentiente.4 Having translated EDR to English, tried to paraphrase its less transparent passages, and annotated all its references to proper names, I have unexpectedly come into possession of unexplored keys to Zubiri’s cognitive insights. Further, in the learning process, I have found palpable errors in transcription from the oral to the written version of the work. However, these mistakes come as no surrprise in view of the great difficulties that Zubiri’s text obviously presented to its first editor, Diego Gracia Guillén, and has continued to present to me, as its second; for Zubiri’s course spans a dauntingly wide variety of fields: ontology, classical physics, topology,special and general relativity, quantum mechanics, astro-physics, embryology, paleoanthropology, philosophy of society, and philosophy of history. He joins Aristotle, Leibniz, Locke, Kant, and Hegel in commanding multiple disciplines of his times. Stimulated by criticism of Sobre la esencia as excessively static in its approach to being,5 Zubiri elaborates a philosophy of becoming in EDR, and the theme in itself requires cross-disciplinary study. The conceptual tools he has at hand come to him via two main sources: his background in philosophy and theology, acquired at the Madrid Seminary where he studied between 1915 and 1919, as well as his philosophy studies in Louvain and Rome; and his acquaintance as of 1919 with Ortega y Gasset,6 who unlocked to him contemporary Germanic philosophy and science. I shall discuss in order [1.] Zubiri’s debt to Scholasticism in EDR, [2.] contributions of Ortega to EDR, and [3.] the consequent Aristotelianism of EDR in nearly all its parts: Aristotle guides Zubiri in directions enabling him to correct the Stagirite with the latest philosophy and material science available to him so as to elaborate his own metaphysics of dynamism. (shrink)

Medicine is arriving at a new millenium. One of its most urgent tasks is to reconcile social health demands with a renewed medical paradigm capable of including them. This challenge requires a reexamination of the definition of medicine.This work takes up the original greek definition of medicine (Tekhne Iatrike) and the Medical Act according to P. Lain Entrago, and analyzes Heidegger's interpretation of Tekhne. It points out the two main ways in which current medical practice is sustained: the Instrumental Medical (...) Act (IMA), which organizes medical production, and the Productive Medical Act (PMA), which motivates it. (shrink)