El uso de Agustín de Filipenses 2:6-7 como la “regla de la fe” que le sirve para quitarle importancia a las preocupaciones de la cristología pronicea ha sido, correctamente, enfatizado repetidamente por parte de los expertos agustinólogos anglófonos. Empero, el énfasis en la polémica función del dueto forma servi/forma dei ha hecho que se pierda de vista su presencia y desarrollo en contextos no polémico. Esto es sorprendente dado que Agustín trata bastante más frecuentemente la perícopa en cuestión por fuera (...) de contextos polémicos. El presente artículo tiene por objetivo completar este vacío catalogando los usos no polémicos de Filipenses 2:6-7 en el trabajo de Agustín y su desarrollo vis-à-vis del término forma entre los predecesores latinos inmediatos del siglo IV de Agustín. Así, este artículo espera ilustrar el sentido no polémico, frecuentemente ignorado, de Filipenses 2:6-7 dentro del discurso del cristianismo temprano. (shrink)

El presente artículo pretende analizar la discusión que Francisco Suárez mantiene con las tesis contrarias a la distinción entre tipos de tirano en la cuestión del tiranicidio (Defensio fidei, Libro VI, capítulo IV, números 10-13). Para esta visión no le es lícito a una persona privada matar a ninguno de los dos tipos de tirano; sólo es posible darles muerte en legítima defensa, porque se entiende que en tal caso se actúa en ejercicio de autoridad pública. Suárez acaba admitiendo esta (...) tesis en el número 13, lo que parece contradecirse con lo sostenido en el número 7, donde se aceptaba la muerte del usurpador por cualquier particular. Sin embargo, en el fondo mantiene la diferencia entre ambos tipos de tirano, por cuanto que en el caso del usurpador sostiene que siempre se dan las condiciones para alegar legítima defensa. Queda sin aclarar qué ocurre en tal caso con las condiciones dispuestas en los números 8 y 9. (shrink)

Nos proponemos, en este artículo, sentar las bases necesarias para investigar la correlación entre algunas formas de epojé y las reducciones a las que dichas suspensiones abren, y que corresponden a una concreción cada vez más rica. Nuestra aproximación de la concreción fenomenológica se apoya, abiertamente, en la mereología. Tras un breve repaso de algunos conceptos mereológicos aplicados al giro transcendental de la fenomenología, trataremos de apresar, mereológicamente, la especificidad de la problemática finkeana en su VIª Meditación Cartesiana. Habremos pues (...) de diseccionar las partes de la correlación transcendental cruzándolas con el particular lugar que, en esa concreción, ocupa esa “parte” no concrescente que es el yo fenomenologizante. Ella conformará la “parte” antecedente del “todo” de la cinestesia fenomenologizante que tratamos de elucidar, y cuyo consecuente será el todo de la correlación transcendental. Intentamos así contribuir al esclarecimiento del proceso de reducción fenomenológica, sentando las bases para una investigación sobre las articulaciones concretas entre epojé y reducción.The aim of this paper is to lay the ground for understanding the correlation between some forms of epochè and the reduction they open to, which corresponds, each time, to a richer type of concreteness. Our approach of phenomenological concreteness is mereological. Therefore, after remembering some basic concepts of the husserlian mereology and their possible use within transcendental phenomenology, we try to grasp the specificity of the questions posed by Eugen Fink in his 6 th Cartesian Meditation. We shall expose the parts of the transcendental correlation and then account for the particular role played, “within” this concretion, by this particular “part” which is the phenomenologizing ego. The phenomenologizing ego will be the antecedent “part” or term within this “whole” consisting on the phenomenologizing kinesthesis. Thereafter, the consequent term of such a kinesthesis corresponds to the whole of the transcendental correlation. We thus intend to throw some light on the process of phenomenological reduction and set the basis for further investigations regarding the concrete articulation between epochè and reduction. (shrink)

Trait emotional intelligence concerns people’s perceptions of their emotional functioning. Two studies investigated this construct in surgeons and comparison occupations. We hypothesized that trait EI profiles would differ both within surgical specialties as well as between them and other professions. Study 1 compared the trait EI profiles of four different surgical specialties. There were no significant differences amongst these specialties or between consultant surgeons and trainees in these specialties. Accordingly, the surgical data were combined into a single target sample that (...) was compared against samples of engineers, executives and senior managers, lawyers, junior military managers, nurses, and salespeople. Surgeons scored significantly higher on global trait EI than junior military managers, but lower than executives and senior managers, salespeople, and nurses. There were no significant differences vis-à-vis engineers or lawyers. A MANOVA confirmed a similar pattern of differences in the four trait EI factors. Global trait EI scores correlated strongly with single-question measures of job satisfaction and job performance in the surgical sample. These findings suggest that interventions to optimize the trait EI profiles of surgeons can be helpful in relation to job satisfaction, job performance, and overall psychological wellbeing. (shrink)

Resumen Fiel a la reflexión del Concilio Vaticano II y escuchando las voces de los pueblos más pobres, Pablo VI publicó la encíclica Populorum progressio, como un valiente “manifiesto” sobre el humanismo del progreso integral. La observación de los signos de los tiempos y la fidelidad al mensaje evangélico hacen que esta encíclica pueda ser leída como una amplia catequesis sobre la caridad social y, mejor aún, como una voz profética para nuestro tiempo.Faithful to the message of the II (...) Vatican Council and listening to the voices of the poorest people, Paul VI published the encyclical Populorum Progressio as a courageous “manifesto” on the humanism of integral progress. Observing the signs of the times and fidelity to the Gospel message make this encyclical read as a broad catechesis on social charity and, even better, as a prophetic voice for our time. (shrink)

En 1968 ocurrieron dos hechos sobre los cuales cabe hacer una reflexión orientada por la bioética: la llamada Revolución del 68 y la aparición de la Carta encíclica Humanae Vitae. El Concilio Vaticano II, que fue presentado como una actualización de la Iglesia católica al mundo moderno, fue el escenario de los estudios previos a la redacción del documento pontificio, donde Pablo VI dejó clara la postura del Magisterio de la Iglesia sobre la moral sexual y anticipa los errores (...) prácticos que se seguirían a planteamientos conceptuales antropológicos erróneos o equivocados sobre esa temática. Hay necesidad de rehabilitar la Humanae vitae para volver a percibir el acto conyugal en su “verdad inalterable”, donde no se puede separar el bien y la belleza de la donación mutua de los cónyuges, que redunda en el bien común de la sociedad para defender su célula básica y nuclear que es la familia. In 1968, two events occurred on which it is worth reflecting on bioethics: the so-called Revolution of 1968 and the appearance of the Encyclical Letter Humanae Vitae. The Second Vatican Council, which was presented as an update of the Catholic Church to the modern world, was the scene of the studies prior to the drafting of the pontifical document, where Paul VI made clear the position of the Magisterium of the Church on sexual morality and it anticipates the practical errors that would follow erroneous or mistaken anthropological conceptual approaches on this subject. There is a need to rehabilitate Humanae vitae in order to re-perceive the conjugal act in its "unalterable truth", where good and beauty cannot be separated from the mutual donation of the spouses, which results in the common good of society to defend its basic and nuclear cell which is the family. (shrink)

Resumen Se propone en estas páginas hacer una relectura de la que fue primera encíclica de la Iglesia sobre el desarrollo de los pueblos a los 50 años de su publicación. Para ello se selecciona un aspecto de ella: su concepción del auténtico desarrollo, porque es ahí donde, para Pablo VI, radica la aportación más propia y específica de la Iglesia a este problema del que la humanidad entera está tomando conciencia. Esta propuesta hay que leerla en el contexto (...) de aquel tiempo: contexto social y contexto eclesial. Para. Populorum progressio el desarrollo para que sea auténtico ha de ser integral, de todo el hombre y de todos los hombres. Y esto implica superar un concepto demasiado economicista del desarrollo, tan vigente en aquella época; e implica además un desarrollo de la persona abierto a Dios como último horizonte de la plenitud humana. Lebret y Maritain fueron inspiradores indiscutibles en uno y otro aspecto.It is proposed in these pages to make a rereading of the first encyclical of the Church on the development of peoples 50 years after its publication. For this purpose, one aspect of it is selected: its conception of authentic development, because that is where for Paul VI, the most specific and specific contribution of the Church lies to this problem of which the whole of humanity is becoming aware. This proposal has to be read in the context of that time: social context and ecclesial context. For Populorum progressio the development to be authentic must be integral, of all man and of all men. And this implies overcoming an overly economistic concept of development, so prevalent at that time; and implies also a development of the person open to God as the ultimate horizon of human fullness. Lebret and Maritain were unmistakable inspirers on both sides. (shrink)

Resumen El artículo dirige su atención a la dimensión pastoral del Vaticano II, comprendida como una relación de ida y vuelta entre Iglesia y sociedad. Corroborando esta perspectiva el texto construye una memoria del Concilio, partiendo de algunas charlas de los Papas Juan XXIII y Pablo VI, así como de diversos pasajes de la Constitución Pastoral Gaudium et Spes . El foco insiste en la reciprocidad implicativa del orden secular y del orden de la gracia; rompe con las dicotomías; (...) afirma el ministerio teológico como lectura creyente del devenir histórico. También destaca las exigencias de la Iglesia para acatar valores “modernos”, como la libertad de consciencia de los fieles, la pluralidad de opiniones y la autonomía de la investigación científica incluso en el ámbito religioso. En un segundo momento, contraponiéndose a una crítica ingenua de la modernidad, dirige su reflexión a la perspectiva profética de la Gaudium et Spes que preconizó la urgencia –para la Iglesia y para la sociedad- de romper con las normativas totalizadoras y hegemónicas para abrirse a las relaciones plurales. Palabras clave : Iglesia. Vaticano II. Gaudium et SpesThis article focuses on the pastoral dimension of Vatican II, understood as a two-way relationship between Church and society. In support of this view, the text builds a memory of the council from the understanding of some speeches of Pope John XXIII and Paul VI and also analyzes some passages of the Pastoral Constitution ´Gaudium et Spes`. The reflection emphasizes the reciprocity of the secular order and the order of grace, breaking with all dichotomies and thus reaffirming the theological task as an understanding of historical events. The article also emphasizes the requirements of the Church to accept "modern" values such as freedom of conscience of their followers, the plurality of opinions, the autonomy of scientific research, even in the religious sphere. Secondly, in contrast to the temptation of a naive critique of modernity, this discussion refers to the prophetic vision of Gaudium et Spes, which drew attention to the urgent need to break with the hegemony of normalization and to make efforts to open itself to the plurality of interpretations. Keywords : Church. Vatican II. Gaudium et Spes. - DOI: 10.5752/P.2175-5841.2011v9n24p1301. (shrink)

My intention in this paper is to respond to Jean-Luc Nancy’s claim that poetry, along with philosophy, is essentially incapable of what Nancy describes as "thinking love." To do so, I will first try to come to an understanding of Nancy’s thinking regarding love and then of poetry as presented in his essay "Shattered Love." Having thus prepared the way, I will then respond, via Pablo Neruda’s poem "Oda al Limón," to Nancy’s understanding of poetry vis-à-vis "Shattered Love." This (...) response, in acting out Nancy’s thinking regarding love, will suggest a greater plurality within poetry than Nancy acknowledged. (shrink)

The purpose of this study was to extend the knowledge about why procedural justice has behavioral implications within organizations. Since prior studies show that PJ leads to legitimacy, the author suggests that, when formal regulations are unfairly implemented, they lose their validity or efficacy. This “rule deactivation,” in turn, leads to two proposed destructive work behaviors, namely, workplace deviance and decreased citizenship behaviors. The results support this mediating role of RD, thus suggesting that it forms part of the generative mechanism (...) through which unfair procedures influence ethical behavior within organizations. The author ends the article by discussing behavioral ethics and managerial implications as well as suggestions for future research. (shrink)

The model emphasizes the ethical dynamics of compassion in hospitality settings by suggesting that under an organizational ethical climate, the hotel staff will be more morally aware of peers’ pain and suffering, and motivated to participate in delivering compassion. Based on the positive psychology focus on compassion as individual states and traits supporting interpersonal dealings, the paper operationalizes compassion based on four individual factors involved in the compassionate process: empathic concern, or an other-oriented emotional response elicited by and congruent with (...) the perceived welfare of a person in need; mindfulness, a state of consciousness in which attention is focused on present-moment phenomena occurring both externally and internally; kindness, or understanding the pain or suffering of others; and common humanity, or seeing others’ experiences as part of the larger human experience. Data were collected from 280 employees at ten hotels in the Canary Islands. With the exception of self-interest, results of multiple linear regressions demonstrate that each of the six interpreted factors of ethical climate has substantive effects on any of the studied elements of staff compassion. The egoistic-related and principle-related climate factors generated a more consistent and intense compassionate reaction, suggesting that the staff is moved to act out of compassion either to assure that the team succeeds or to support each other out of moral obligation. (shrink)

Este artigo trata das críticas, elaboradas por Albrecht Wellmer, ao tipo de teoria moral baseada em princípios universalistas. Inicialmente, é abordada sua tentativa de uma reelaboração da própria idéia de universalismo moral, para depois esboçar a radicalidade de sua crítica a qualquer moral universalista. Nesse ponto, a Ética do Discurso de Jürgen Habermas, é que lhe serve de objeto. Por fim, também a partir de Wellmer, apontam-se possíveis alternativas a esse tipo de ética, sobretudo, a formulação de um ponto de (...) vista moral fundamento numa teoria do reconhecimento social. (shrink)

Samuel Scheffler has recently argued that some relationships are non-instrumentally valuable; that such relationships give rise to “underived” special responsibilities; that there is a genuine tension between cosmopolitan egalitarianism and special responsibilities; and that we must consequently strike a balance between the two. We argue that there is no such tension and propose an alternative approach to the relation between cosmopolitan egalitarianism and special responsibilities. First, while some relationships are non-instrumentally valuable, no relationship is unconditionally valuable. Second, whether such relationships (...) give rise to special responsibilities is conditional on those relationships not violating certain moral constraints. Third, these moral constraints arise from within cosmopolitan egalitarianism itself. Thus the value of relationships and the special responsibilities to which they give rise arise within the parameters of cosmopolitan egalitarianism itself. The real tension is not between cosmopolitan equality and special responsibilities, but between special responsibilities and the various general duties that arise from the recognition, demanded by cosmopolitan egalitarianism, of a multiplicity of other basic goods. Indeed, even the recognition of special relationships itself gives rise to general duties that may condition and/or weigh against putative special responsibilities. (shrink)

Despite the centrality of the topic for the debate on sustainability, future generations have largely been ignored by business ethics. This neglect is in part due to the enormous philosophical challenges posed by the concepts of future generations and intergenerational duties. This article reviews some of these difficulties and defends that much clarity would be gained from making a distinction between future generations and the next generations. It also argues that the concept of next generations offers a better starting point (...) for business ethics to incorporate the topic in its research agenda. We then suggest four potential pathways to explore this territory. The four approaches build on the notion of organizations as communities with memory and vision, on the narrative shape of organizational life, on the affinity of stakeholders with the next generation, and on systems of indirect reciprocity. These first two approaches are connected to communitarian approaches to business ethics, and the last two engage in a dialog with contractarian views and stakeholder theory. The article ends with some implications for theory and practice. (shrink)

This article deals with supervaluationism and the failure of truth-functionality. It draws some distinctions that may contribute to a better understanding of this semantic framework.

Este trabajo pretende examinar las relaciones entre derecho, ideología y discurso. Para ello se asume la teoría sociocognitiva de la ideología de Teun van Dijk y el enfoque institucional acerca de la naturaleza del derecho de Joseph Raz explorando la posibilidad de la existencia de ideologías legales. A partir de un ejemplo, se muestra la imbricación del campo político con el campo de la justicia y se concluye que los jueces adhieren al menos a dos grupos ideológicos, uno de carácter (...) político y otro de carácter profesional. This paper aims to examine the relationship between law, ideology and discourse. To do this, the sociocognitive theory of Teun van Dijk’s ideology is ascribed together with Joseph Raz’s institutional approach to the nature of law by exploring the possibility of existence of legal ideologies. Starting from an example, we show the overlap between the political field with the field of justice and conclude that judges adhere to at least two ideological groups, one of a political nature and the other of a professional nature. (shrink)

Este trabajo quedó segundo en la IV Olimpiada de filosofía que organiza FICUM en la modalidad de secundaria y bachillerato para promocionar la filosofía entre los jóvenes.

La cuestión de la traducción, como afirma Derrida, es «la» cuestión de la deconstrucción. En este sentido, comprende Derrida que la traducción no consiste en la «transferencia» de significantes entre las lenguas, proceso que respetaría los significados ideales-inmateriales. Por el contrario, Derrida apunta hacia una traducción de un «original» que nunca ha sido, un texto que necesita esencialmente de la traducción y, por tanto, afirma la traducción como una tarea «im-posible», como la continua creación del otro y de lo otro, (...) como recepción de la herencia e imposible afirmación del duelo. En este sentido, cabría plantear la posibilidad de «traducir» los textos de Derrida hacia el pensamiento heideggeriano, donde también se establecería de manera explícita el rechazo a la noción de traducción en cuanto «intercambio», es decir, como tarea técnica o mecánica, apuntando así hacia la traducción como la verdadera esencia del pensamiento y del lenguaje. No obstante, se comprueba en esta aproximación la im-posibilidad de traducir los textos de Derrida al corpus heideggeriano. (shrink)

On 20 December 1973, an attack by ETA put an end to the lives of Franco's head of government, his chauffeur and his bodyguard. This had important consequences for both the dictatorship and the terrorist group. Based on the existing sources, historians have developed a fairly credible account of the events. Nevertheless, the fact that ETA had managed to assassinate such a prominent politician, combined with some loose ends in the police investigation and the absence of a sentence gave rise (...) to all kinds of speculation. Furthermore, the case of Carrero Blanco has inspired narratives of uneven quality. In this paper we examine the interrelationship between history, conspiracy theories and fiction surrounding the attack. (shrink)

This paper proposes a conceptual model that fosters interdisciplinary thinking and critical thinking by connecting the three main philosophical traditions that impact modern thinking – British empiricism, Continental Europe subjective idealism, and realism – with their epistemological foundations and in combination with modern social disciplines: ethics, social responsibility, and political economy. Through a statistical analysis this paper shows which of the three epistemologies produces better social outcomes.

In two occasions a Bibliography of Structuralism has been published in Erkenntnis (1989, 1994). Since then a lot of water has flowed under the bridge and the structuralist program has shown a continuous development. The aim of the present bibliography is to celebrate the 25th anniversary of the publication of An Architectonic for Science –structuralism’s main reference work– and of its recent translation into Spanish by updating the previous bibliographies with titles which have appeared since 1994 as well as before (...) that year but which are not included in them. As in the former deliveries, this bibliography only covers books and articles that are concerned directly with the structuralist approach in the philosophy of science. We would like to thank the many colleagues who have helped us in collecting all the information. Notwithstanding we apologize in advance for the possible entries that we missed to include in this third Bibliography of Structuralism. (shrink)

In two occasions a Bibliography of Structuralism has been published in Erkenntnis (1989, 1994). Since then a lot of water has flowed under the bridge and the structuralist program has shown a continuous development. The aim of the present bibliography is to celebrate the 25th anniversary of the publication of An Architectonic for Science –structuralism’s main reference work– and of its recent translation into Spanish by updating the previous bibliographies with titles which have appeared since 1994 as well as before (...) that year but which are not included in them. As in the former deliveries, this bibliography only covers books and articles that are concerned directly with the structuralist approach in the philosophy of science. We would like to thank the many colleagues who have helped us in collecting all the information. Notwithstanding we apologize in advance for the possible entries that we missed to include in this third Bibliography of Structuralism. (shrink)

The colonial model imposed in Cuba by the creole oligarchy and the cabinet in Madrid. Thwarted every possibility of an economy diversificied development and doonet the isle to a story where the slavery supergroning production with all its social and political implications prevailed. This system, that implied a crisis in itself, was absolutely artificial: it was a creator of richness for a very small group, and of course, it was unable to correct the tremendous condetions thas implied. The system hastered (...) in the underdevelopment and in the independency to Cuba at the same time that morgatet its future as a nation. (shrink)

Although the link between epistemic and ontological aspects of social reality has always been a problematic issue for the social sciences, this debate loses centrality from the second half of the twentieth century. This article critically reviews the epistemic reasons for that loss, mainly in relation with "hard" constructivism, arguing for the need to return to the ontological debate about sociological foundations. At the same time, it presents a theoretical proposal: social ontology constitutes itself epistemically; that is, the question about (...) "the social" inevitably involves the question about beliefs that constitute it. But social reality is not exhausted in beliefs, since it requires a material component to exist. From this proposal, this paper makes an explicit defense for a realist approach in sociology. To do this, critically reviews John Searle’s social ontology and makes concretes contributions to sociological theory, emphasizing the importance of action, power and causal reciprocity between individual and society, to have a social ontology that shows the specificity of the social. Aun cuando la vinculación entre los aspectos epistémicos y ontológicos de la realidad social ha sido siempre un asunto problemático para las ciencias sociales, este debate pierde centralidad desde mediados del siglo XX. Este artículo revisa críticamente las razones epistémicas de esa pérdida de centralidad, principalmente en relación con el constructivismo "duro", argumentando la necesidad de retomar el debate ontológico acerca de los fundamentos de la disciplina sociológica, al mismo tiempo que plantea una propuesta teórica de elucidación: la ontología de lo social se constituye epistémicamente; vale decir, la pregunta acerca de qué es lo social implica inevitablemente la pregunta por las creencias que lo constituyen. No obstante, la realidad social no se agota en las creencias, puesto que requiere de un componente material para existir. Desde esa propuesta, en una segunda parte, el artículo defiende la necesidad de adoptar una postura realista en sociología. Para ello, revisa críticamente la propuesta de ontología social de Searle y realiza aportes concretos desde la teoría sociológica, concluyendo la importancia de la acción, del poder y de la reciprocidad causal entre individuo y sociedad, para contar con una ontología que dé cuenta de la especificidad propia de lo social. (shrink)