ResumenA partir de una lectura crítica de diversos textos fundamentales de Taylor, este artículo investiga la conexión que aparece en la obra de Charles Taylor entre el agente humano y el bien, proponiendo los rasgos de la experiencia moral que derivan de aspectos fundamentales e históricos. Se examinan algunos problemas antropológicos, éticos y políticos de las conexiones entre esta particular comprensión del ser humano y la vida buena. Asimismo, se ofrece una evaluación sobre el alcance teórico y práctico de esta (...) propuesta señalando su posible alcance en el plano institucional.Palabras claveSer humano, bien, autenticidad, diálogo, reconocimientoAbstractAfter a critical reading of a range of Taylor´s basic texts, this paper investigates the connection that appears in the work of Charles Taylor between the human agent and good, proposing traits of moral experience which derive from fundamental and historical aspects. Some anthropological, ethical and political problems which arise from the connections between this particular understanding of man and the good life are also examined. Similarly, assessment of both the theoretical and the practical scope of this proposal is given, pointing out its possible extension on an institutional level.KeywordsHuman being, good, authenticity, dialogue, recognition. (shrink)

Este trabajo analiza los discursos de científicos españoles residentes en Bochum (Alemania), y de parte de ellos que, tras pasar una larga etapa en dicha ciudad, habían retornado. El mismo muestra cómo experimentan una dificultosa adaptación caracterizada por un sentimiento de infravaloración laboral, una falta de estabilidad y la añoranza de ciertos aspectos propios de la cultura española como la calidad del ocio y la mayor sociabilidad de su población. Por otro lado, se observa un retorno singularizado por la desincronización (...) con sus lugares de origen, debido a que sienten que el tiempo ha pasado muy rápido en los mismos, mientras que para ellos sus vidas se ha ralentizado. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beyond the Pale: Reading Ethics from the Margins ed. by Stacey M. Floyd-Thomas, Miguel A. De La TorreRubén Rosario RodríguezBeyond the Pale: Reading Ethics from the Margins Edited by Stacey M. Floyd-Thomas and Miguel A. De La Torre Louisville, KY: Westminster John Knox Press, 2011. 270pp. $35.00Full disclosure: I am a contributing author to a companion volume edited by the same team on reading theology from the margins. (...) As a Latino liberation theologian I am sympathetic to the overall project envisioned and realized by the two editors while still capable of offering a critical assessment of the completed project. From the outset, the editors are aware that a critical retrieval from the underside of history of the major figures in Western philosophical and Christian ethics is likely to offend many in the academic establishment, as [End Page 208] evidenced by their use of Karl Popper in an epigraph: “If in this book harsh words are spoken about some of the greatest among the intellectual leaders of mankind, my motive is not, I hope, the wish to belittle them” (vii).The overall argument of this primer in Christian ethics is that the academic discipline of ethics is thoroughly Eurocentric and—dare I say it—even white supremacist. Therefore, it is necessary for scholars located within the margins of the white male academy to reevaluate the canon of ethicists in order to articulate how one can reconcile the belief that all human beings are made in the image and likeness of God (Gn 1:27) with the ethical reality that, in the works of many of the men whose works comprise the canon of philosophical and religious ethics (and, yes, the canonical sources interrogated in this volume are all men), large sections of the human population are excluded from the “unalienable rights” due them as imago Dei. Consequently, this work is not just a historical reevaluation of the canon through the lens of liberative ethics; it is a measured appeal for the very reconstruction of the canon along more liberative lines through the incorporation of previously marginalized and silenced perspectives. To that end, this volume is offered as a conversation starter for the very difficult work of revising the canon that lies ahead for the discipline, a mere marking of a trail in a largely unexplored wilderness.Simultaneously, the text also serves as a good general introduction to the discipline of Christian ethics, as the editors have selected a representative selection of key figures matched to relevant themes (i.e., Augustine on just war, John Rawls on justice, John Howard Yoder on pacifism) that easily lends itself to an introductory or survey course at the undergraduate or graduate level. Furthermore, despite providing subtle and complex readings of canonical texts from a variety of critical perspectives, the text is accessible enough to appeal to a broad Christian audience beyond the academy. Although the quality and length of the articles varies, the project provides a crucial reassessment of classical figures in ethics that embraces the contributions these historical figures have made to the discipline while exposing the problematic biases and prejudices contained in their thought. The cumulative impact is to undermine the dominant assumption within the discipline of Christian ethics that an objective and universal perspective is desirable and attainable, in favor of affirming the contextualized and interested nature of every ethical perspective, thus demanding a hermeneutics of suspicion when reading all received texts and traditions. Perhaps a generation from now scholars will point to this volume—in particular, George Tinker’s piece on John Locke and property rights and Miguel A. De La Torre’s essay on Stanley Hauerwas’s ecclesiology—as a turning point for the discipline of Christian ethics, contributing to a Copernican shift in the construction and assessment of the ethical canon. [End Page 209]Rubén Rosario RodríguezSaint Louis UniversityCopyright © 2016 The Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theology for Liberal Protestants: God the Creator by Douglas F. OttatiRubén Rosario RodríguezTheology for Liberal Protestants: God the Creator Douglas F. Ottati GRAND RAPIDS, MI: EERDMANS, 2013. 377 PP. $38.00Douglas Ottati offers the first volume of a two-volume systematic theology that is firmly and unapologetically grounded in the nineteenth-century liberal Protestant tradition. To paraphrase Gary Dorrien, Ottati's work can be categorized as among those contributors to the discipline (...) of theology, like Kathryn Tanner, seeking to bridge the longstanding gap between Yale postliberalism and Chicago liberalism. In other words, the absolute rejection of Friedrich Schleiermacher, Adolf von Harnack, and Ernst Troeltsch by neo-orthodox theologians early in the twentieth century no longer serves as an adequate typology, thus necessitating the need for a different narrative—one that sees greater continuity between Protestant liberalism, its neo-orthodox opponents, and the narrative and postliberal theologies that have sprouted from the fertile soil of this supposed discontinuity.Ottati defends and reclaims use of the term "liberal" through an appeal to the Reformed theological tradition within which he stands (along with supposedly irreconcilable rivals Schleiermacher and Karl Barth) by recognizing the place of John Calvin as an advocate for compassionate civil discourse and cooperation grounded in distinctly Christian piety and praxis. Accordingly, "A liberal Protestant is one whose piety and sensibility join Protestant convictions about Bible, tradition, church, history and truth with sustained attention to critical argument and scientific inquiries, a developed historical consciousness, and a commitment to social criticism and reform" (14). He then reconceptualizes the discipline of Christian theology through a series of axiomatic propositions that locates the theologian within a particular faith community yet in continuous dialogue with the surrounding culture; confronts the radical plurality of our current age by pursuing comparative theological discourse; and is receptive to scientific, literary, and philosophical world views (even when these world views prove hostile to a Christian perspective) as naturally flowing from the Christian's pious submission "to God as Creator, Judge, and Redeemer" of all humanity in its many varied manifestations. In other words, Ottati presents diversity, tolerance, and cooperation as distinctly Christian virtues that can and ought to help Christians build bridges with differing religious and philosophical perspectives on the basis of a shared humanistic foundation that is nevertheless biblically and theologically grounded.This systematic theology intentionally follows Calvin's organizing schema in the Institutes of the Christian Religion (1559) of the twofold knowledge of God as [End Page 214] Creator and Redeemer; it greatly admires and respects its theological ancestors, including Augustine, Martin Luther, and Schleiermacher, yet offers a critical evaluation—and, when needed, rejection—of these same forebears. Like Katherine Sonderegger's recent Systematic Theology (a projected three-volume work), Ottati's contribution stands as a corrective against the twentieth century emphasis on a Trinitarian doctrine of God that often excludes classical reflection on the attributes of God. Whether or not he is avoiding classical Trinitarian language because he wants to avoid idle speculation about the Triune God (à la Calvin) will become more evident in the second volume when (if?) he addresses the work of the Spirit as part of God's act of reconciliation in Christ. This first volume is the work of a brilliant thinker who is guided by a pastoral sensibility that will find an audience in the church, in the seminary, and—perhaps most surprisingly—in the university classroom in great part because it takes very seriously the call to make the Christian faith intelligible and relevant in the face of external criticism of Christian piety and practice. In the end, what it offers is a rediscovery of the concept of wonder at the Creation and its infinitely mysterious source to a radically pluralistic and increasingly agnostic culture.Rubén Rosario RodríguezSaint Louis UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

The pandemic had serious implications for university education, specifically due to the transition from face-to-face teaching to online methodologies. This article analyzes the perception of students undergoing speech therapy from a Chilean University about the E-portfolio incorporation as an evaluative tool during the emergency virtual teaching due to the COVID-19 pandemic. From quantitative research, a survey of 38 questions based on Likert scales was applied to 108 penultimate year undergraduate students. The survey demonstrated that there is an improvement in the (...) methodology and teaching support, as well as in the creativity and professionalism of the students. (shrink)

Actualmente vivimos en una sociedad intensamente visual, sin embargo, desde las Ciencias Sociales se desprecia la imagen como herramienta didáctica y de investigación, quedando la misma relegada al mundo de las artes. Con esta cuestión de fondo, se quiere mostrar la experiencia del estudiantado de las asignaturas: Sociedad, Familia y Educación, y, Sociología de la Educación (de la Universidad de Almería), tras la utilización de la fotografía y el cortometraje social como instrumentos didácticos complementarios a la investigación. Así, se mostraran (...) las experiencias formativas de estos alumnos tras la utilización de estos recursos en sus proyectos. (shrink)

The 2018 SCE meeting focused on the theme “Retrospect and Prospect” in order to build greater understanding of the discipline of Christian ethics in its varied cultural, methodological, and confessional forms. Latino/a ethics in the United States, by embodying a cooperative methodology grounded in a liberative reading of the Christian Scriptures that employs a hermeneutics of suspicion, seeks to articulate an emancipatory and inclusive vision that yields distinctive forms of social and political action while working toward the common good. This (...) essay provides a brief introduction to and history of Latino/a contributions to the field of Christian ethics, defines key themes that unite its various proponents, and identifies future trends. (shrink)

BackgroundThis study analyzed the difference in psychological distress of the healthcare workers in three different periods of the coronavirus disease 2019 (COVID-19) pandemic in Argentina. Specifically, from the third week of the mandatory quarantine through the two following weeks.MethodsAnalysis of the responses of 1,458 members of the health personnel was done on a questionnaire on healthcare workers concerns regarding the care of patients with coronavirus, indicators of depression, anxiety, intolerance of uncertainty, and coping.ResultsThe psychological indicators that were considered presented differences (...) between the evaluated periods. Perceived concerns about the possibility of infecting loved ones and infecting themselves were greatest in the periods after the onset of the pandemic. In addition, the perception of how the work environment worsened and how lack of sleep interfered with their work was also higher in periods 2 and 3. The same results were found in the indicators of depression, anxiety, and intolerance of uncertainty. Finally, the indicators of high tension and concurrent lack of emotional control, which was greater in the last periods evaluated, were also expressed in the coping strategies (showing emotional lability, only contained by hypercontrol).ConclusionThe differences found in the psychological indicators between the evaluated periods support the need for early psychological care of health personnel which should be a priority of public health and a fundamental fact to increase its immediate effectiveness in the care of infected patients. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theology for Liberal Protestants: God the Creator by Douglas F. OttatiRubén Rosario RodríguezTheology for Liberal Protestants: God the Creator Douglas F. Ottati GRAND RAPIDS, MI: EERDMANS, 2013. 377 PP. $38.00Douglas Ottati offers the first volume of a two-volume systematic theology that is firmly and unapologetically grounded in the nineteenth-century liberal Protestant tradition. To paraphrase Gary Dorrien, Ottati's work can be categorized as among those contributors to the discipline (...) of theology, like Kathryn Tanner, seeking to bridge the longstanding gap between Yale postliberalism and Chicago liberalism. In other words, the absolute rejection of Friedrich Schleiermacher, Adolf von Harnack, and Ernst Troeltsch by neo-orthodox theologians early in the twentieth century no longer serves as an adequate typology, thus necessitating the need for a different narrative—one that sees greater continuity between Protestant liberalism, its neo-orthodox opponents, and the narrative and postliberal theologies that have sprouted from the fertile soil of this supposed discontinuity.Ottati defends and reclaims use of the term "liberal" through an appeal to the Reformed theological tradition within which he stands (along with supposedly irreconcilable rivals Schleiermacher and Karl Barth) by recognizing the place of John Calvin as an advocate for compassionate civil discourse and cooperation grounded in distinctly Christian piety and praxis. Accordingly, "A liberal Protestant is one whose piety and sensibility join Protestant convictions about Bible, tradition, church, history and truth with sustained attention to critical argument and scientific inquiries, a developed historical consciousness, and a commitment to social criticism and reform" (14). He then reconceptualizes the discipline of Christian theology through a series of axiomatic propositions that locates the theologian within a particular faith community yet in continuous dialogue with the surrounding culture; confronts the radical plurality of our current age by pursuing comparative theological discourse; and is receptive to scientific, literary, and philosophical world views (even when these world views prove hostile to a Christian perspective) as naturally flowing from the Christian's pious submission "to God as Creator, Judge, and Redeemer" of all humanity in its many varied manifestations. In other words, Ottati presents diversity, tolerance, and cooperation as distinctly Christian virtues that can and ought to help Christians build bridges with differing religious and philosophical perspectives on the basis of a shared humanistic foundation that is nevertheless biblically and theologically grounded.This systematic theology intentionally follows Calvin's organizing schema in the Institutes of the Christian Religion (1559) of the twofold knowledge of God as [End Page 214] Creator and Redeemer; it greatly admires and respects its theological ancestors, including Augustine, Martin Luther, and Schleiermacher, yet offers a critical evaluation—and, when needed, rejection—of these same forebears. Like Katherine Sonderegger's recent Systematic Theology (a projected three-volume work), Ottati's contribution stands as a corrective against the twentieth century emphasis on a Trinitarian doctrine of God that often excludes classical reflection on the attributes of God. Whether or not he is avoiding classical Trinitarian language because he wants to avoid idle speculation about the Triune God (à la Calvin) will become more evident in the second volume when (if?) he addresses the work of the Spirit as part of God's act of reconciliation in Christ. This first volume is the work of a brilliant thinker who is guided by a pastoral sensibility that will find an audience in the church, in the seminary, and—perhaps most surprisingly—in the university classroom in great part because it takes very seriously the call to make the Christian faith intelligible and relevant in the face of external criticism of Christian piety and practice. In the end, what it offers is a rediscovery of the concept of wonder at the Creation and its infinitely mysterious source to a radically pluralistic and increasingly agnostic culture.Rubén Rosario RodríguezSaint Louis UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

Aunque el discurso que el Papa Benedicto XVI pronunció en la Universidad de Ratisbona, el 12 de septiembre de 2006, sea recordado por muchos solamente como un desencuentro con el mundo musulmán, constituyó realmente un reto a ahondar en el diálogo entre las dos religiones. En el presente artículo, buscamos presentar las claves del discurso universitario y las, menos conocidas, reacciones intelectuales que suscitó. Sin ningún género de dudas, podemos afirmar que el discurso de Ratisbona es un paradigma del (...) diálogo interreligioso como búsqueda conjunta de la Verdad, tal y como lo entendía el Papa Benedicto. (shrink)

Las trayectorias del arte caribeño, luego de la Segunda Guerra Mundial, experimentan profundas transformaciones en sus prácticas creativas y modos de comprensión cultural. Las complejas realidades sociales y políticas en las islas del Caribe hispano condujeron a un punto de giro en los procesos regionales, una transformación del campo del arte y replanteamientos de los discursos periféricos desde las manifestaciones, los temas de interés y el rol del artista en la sociedad. La fotografía, y especialmente aquella procedente de espacios periféricos (...) en las lógicas internacionales del arte, aportaron los iconos más contestatarios del momento. Los símbolos culturales de una nueva voz, que responde a un pensamiento emancipatorio y descolonizador, se expresan en la construcción de un discurso visual de paradigmas éticos y libertarios. Los lenguajes más renovadores de la época apelan a una base fotográfica de trasfondo por la relación entre la inmediatez y la pregnancia de la imagen, o la inherente reproductibilidad que propicia una función comunicativa más efectiva. (shrink)

The present work tries to analyze the moral philosophy of William David Ross. First, Ross's ethics precedents are exposed, focusing on three authors against whom he acknowledges entering into discussion: Kant, the utilitarians and Moore. This is the aim of the second chapter. Next, Ross's proposal is explained through three axes: 1) the theory of moral knowledge, where his well-known intuitionist theory will appear; 2) the doctrine of correction, composed of deontological pluralism; 3) and the doctrine of good, in which (...) its axiology appears. The following three chapters, respectively, will be dedicated to all this. Finally, we provide the critical vision of some Ross followers and propose half a dozen conclusions. (shrink)

The present work tries to analyze the moral philosophy of William David Ross. First, Ross's ethics precedents are exposed, focusing on three authors against whom he acknowledges entering into discussion: Kant, the utilitarians and Moore. This is the aim of the second chapter. Next, Ross's proposal is explained through three axes: 1) the theory of moral knowledge, where his well-known intuitionist theory will appear; 2) the doctrine of correction, composed of deontological pluralism; 3) and the doctrine of good, in which (...) its axiology appears. The following three chapters, respectively, will be dedicated to all this. Finally, we provide the critical vision of some Ross followers and propose half a dozen conclusions. (shrink)

an examination of both the causal theory of action and the agent causalist theory, and a proposal for a third alternative.

A discussion of three central ideas in action theory; trying to act, doing or acting, one's action causing further consequences.

Ruben Berrios Queen’s University Belfast Anti-realism and Aesthetic Cognition Abstract At the core of the debate between scientific realism and anti-realism is the question of the relation between scientific theory and the world. The realist possesses a mimetic conception of the relation between theory and reality. For the realist, scientific theories represent reality. The anti-realist, in contrast, seeks to understand the relations between theory and world in non-mimetic terms. We will examine Cartwright’s simulacrum account of explanation in order to illuminate (...) the anti-realist position. Science consists of phenomenological and theoretical laws. The former are concerned with appearances, or those phenomena that can be directly observed; the latter involve the unobservable reality that is alleged to underlie appearances, and are capable only of indirect confirmation. Phenomenological laws are said to be descriptive, whilst theoretical laws are understood as explanatory. Cartwright is concerned with the theoretical. She claims that the standard realist account of the explanatory efficacy of theoretical laws is faulty. The explanatory power of theoretical laws consists in their ability to provide an explanation of physical phenomena. According to Cartwright, the realist claims that laws explain phenomena by providing an abstract description of them, in terms of their micro-structural features, that is alleged to be true. On this view, explanatory power is entirely dependent on descriptive adequacy. As phenomenological laws describe appearances, so theoretical laws describe the fundamental reality that governs appearances. Cartwright rejects the preceding view and in its place proposes a simulacrum account of explanation. According to Cartwright, the explanatory power of theoretical laws is related not to descriptive adequacy, but rather to the construction of adequate models. To explain a phenomenon is to construct a model which best or most adequately accommodates the phenomenon to a theory. The model will consist of various posited objects that serve to explain the phenomena in terms that are consistent with a set of theoretical laws. Cartwright claims that theoretical laws are true of, or describe, the objects of the model. The objects of the model, however, are not descriptive of reality. They are simulacra. They have, that is, the form or appearance of things, without possessing their substance or proper qualities. In light of the foregoing account we can summarise the distinction between scientific realism and anti-realism as follows. The realist claims that theoretical laws literally represent real objects. The anti-realist claims that laws represent objects of a model that are simulacra of reality. Anti-realism has an aesthetic dimension. The movement from realism to anti-realism is also the movement from the mimetic conception of the scientist as holding a mirror to nature to the constructionist view of the scientist as engaging with nature through invention. There is a lot of the artist in the anti-realist’s view of the scientist. This is true for Cartwright as well as, for example, Van Fraassen in his doctrine of constructive empiricism. It would appear, then, that the philosophy of science has absorbed some concepts that are ordinarily housed in aesthetics. And it has done so profitably. The aim of this paper is to reverse the direction of disciplinary influence. Can art, in relation to its status as a cognitive enterprise, be illuminated by scientific anti-realism? I will argue that it can. In an unexpected reference to the Nicomachean Ethics, Cartwright draws a suggestive parallel between theoretical laws and general moral principles, on the one hand, and physical phenomena and everyday moral conduct, on the other hand. If we add to this the claim that a central component of art’s value is cognitive, then we have the basic materials with which to flesh out a broadly anti-realist view of art. In the production of art, artists can construct models that mediate between everyday ethical phenomena and general ethical tendencies. These models reveal the ways in which there are implicit consistencies or inconsistencies, conflicts or congruences and so forth, between the phenomena and the tendencies. On this basis art can contribute to the reflective understanding of ethical life. This constitutes to a large degree art’s status as a cognitive enterprise. To apprehend art cognitively as artist or critic is to engage in aesthetic cognition. (shrink)

This paper argues that Spinoza held substances other than God to be inconceivable. It uses this claim to develop a novel response to the Problem of Other Substances, the problem of explaining why some of Spinoza’s proofs for God’s existence cannot be used to prove the existence of a non-divine substance instead.

Tradición patrimonial y administración señorial en la América Latina Aspectos básicos del liberalismo brasileño del siglo XIX - El pensamiento conservador en Colombia, a lo largo del siglo XIX - El pensamiento conservador en Colombia, a lo largo del siglo XX - Iberoamérica como totalidad - Clientelismo mesianismo y liberación en la cultura Latinoamericana - Catequesis misionera y "saber de salvación" en el Brasil colonial - La filosofía brasileña en los siglos XVII, XVIII y XIX - La filosofía brasileña en (...) el siglo XX - Positivismo y realidad Latinoamericana - Cinco concepciones de la integración Latinoamericana - Etica y política en la cultura brasileña - Catolicismo y modernidad : la función moralizadora de la iglesia. (shrink)

En una época de éxodo masivo global, se explora el documental De Nadie (2005) de Tin Dirdamal, el cual, a través de una variedad de instancias narrativas, presenta la experiencia y condición migrante, aún actual, de centroamericanos en su tránsito por México en su camino hacia EE.UU. Frente a la exclusión en el pasado de personajes migrantes femeninos, el cine y la narrativa literaria contemporánea despliegan significados culturales y sociales que avivan la presencia de mujeres como protagonistas en el vertiginoso (...) cruce entre fronteras, bajo los regímenes de movilidad. Estas narrativas ponen en evidencia la trascendencia identitaria de las mujeres migrantes a partir del desplazamiento. En específico, en este trabajo se examina el documental De Nadie (2005) bajo la lupa de la performatividad de género de la hondureña María, antes y durante su recorrido migratorio. (shrink)

Moral Constraints on War offers a principle-by-principle presentation of the transcultural roots of the ethics of war in an age defined by the increasingly international nature of military intervention.

The link between leadership and mental health at the workplace is well established by prior research. However, most of the studies have addressed this relationship from a single-source perspective. The aim of this study was to examine how supervisor and employee ratings of health-oriented leadership correspond to each other and which sources are predictive for employee mental health. We assessed data within 99 teams containing 713 employees in 11 different companies in Southern Germany. Supervisors and their staff completed questionnaires on (...) the supervisors’ health-oriented staff-care dimensions awareness, value of health and health behavior and current mental distress. Hierarchical linear models revealed that supervisors’ self-ratings were significantly related to their employees’ ratings only on the health behavior dimension, but not on the health awareness and value of health dimensions. Also, supervisors rated themselves significantly higher on HoL compared to their employees. Employee ratings of HoL significantly predicted their own level of mental distress, whereas supervisor ratings of HoL did not predict employees’ mental distress at the team level. Supervisors’ self-ratings of HoL did not influence the relationship between employee ratings of HoL and their mental distress on an individual level. These results highlight the complex relationship between multisource assessments of HoL and employee mental health, emphasizing the importance of subjective perception for mental health. Future studies should investigate under which conditions supervisor and employee ratings correspond to each other and are predictive for mental health at the workplace. (shrink)

Most of the features of modern Russian business are transient, determined by the transitional character of the Russian economy and drastic changes in the social structure, ideology, and consciousness of Russian society in general. There are three main normative experiences in the traditions of Russian business: a) the experience of pre-Revolutionary business, specifically developed and practiced by the merchants of the old-believers extraction; b) the experience of socialist economy, which was more or less oriented to the public good and presupposed (...) selfless aspirations by the economic agents; c) the experience of legally and administratively constrained private business and illegal shadow business, which expected businessmen to be vigorous, industrious and enterprising. The process of privatization was developed under the aegis of state, specifically the state bureaucracy. The influence of changes in the social-economic system has been ambivalent for social morals. However, the reforms could stimulate their improvement. The recent development in the cultural environment of business testify to the emerging space of civilized business, which manifests that it is practically useful for businessmen to be ethical. (shrink)

Researchers have studied the athletes' dual careers with the aim of helping them to combine the sport and the academic–vocational sphere. Most of this research has addressed the study–sport combination, but there is a lack of studies on the work–sport combination. The main objective of this research was to explore the subjective perceptions of Spanish elite athletes when attempting to combine their careers as professional athletes with a second profession or trade. Further, this study aims to identify the access to (...) facilitating resources and the perception of obstacles and barriers to the development of a dual career. A qualitative approach was chosen to address these research questions. Interpretative phenomenological analysis was carried out on a sample of 18 elite athletes, and the data were collected using semi-structured interviews based on a set of superordinate and subordinate categories. The results showed that the athletes interviewed possessed valuable resources such as the transference of sports values to the work sphere. However, important barriers were highlighted such as the perception of sport institutions as absent entities in the work–sport combination. Thus, the study of this type of dual career seems to be one of the challenges facing the interested scientific community for the coming years. (shrink)

The idea of sociability - a person’s disposition and ability to communicate and live in the community - goes through the whole history of philosophy. Due to the peculiarity of translations, this term and the whole tradition related to it have been lost to the Russian reader. The article discusses some tendencies in comprehending the idea of sociability in early modern moral philosophy. The key to this consideration is F. Hutcheson’s essay On the Natural Sociability of Mankind, the title of (...) which contains the very term “sociability” and which presents the main essential points in a discussion of the issue in the first third of the 18 th century. One can distinguish two main approaches to the problem. According to one of them, sociability determined by various human natural needs is the basis of social relations, and a person becomes a moral agent as a social being (H. Grotius, T. Hobbes, S. Pufen-dorf, B. Mandeville). According to another approach, sociability is a manifestation of a person’s natural tendency to care for the good of others, and its consistent implementation leads to the formation of community and supports its stability (Cambridge Platonists, Shaftesbury, Hutcheson, J. Butler, D. Hume, A. Smith). Representatives of both approaches recognized contradiction in manifestations of sociability or in its nature. I. Kant theoretically overcame the confrontation between these approaches and conceptualized the contradiction and associated it with the human nature. According to Kant, the “unsociable sociability” is given in the fact that a person has a tendency to sociability but also a tendency to self-assertion at the expense of others. However, despite the presence of asocial features (evil principle), Kant considered the person’s inherent sociability (good principle) as a prerequisite for culture and as one of the most important conditions of possibility of morality. (shrink)

The U.S. government embraces the concepts of privatization and market competition, but the realm of contracting shows that it has not always been able to put its principles into practice. Although the contracting system is supposed to be open and competitive, in recent years the government has often awarded contracts with little or no competitive bidding, has chosen to award mostly cost-plus type contracts that force the government to assume more of the risk, and lacked efficiency in monitoring and overseeing (...) private contractors. While the number and value of contracts have increased, the workforce to oversee these contracts has been reduced, preventing the government from adequately enforcing compliance with the contractors, and the government has not made use of past performance evaluations in its contracting system. Private contractors that do business with the U.S. government are for the most part well-established firms with ample resources and inside contacts; many contracts are still being awarded on preferential treatment and to the larger and well-established contractors. (shrink)

The work of Arnout Geulincx (1624?1669), a Flemish Cartesian that developed a highly curious ?parallelistic? view on the universe, shows striking prima facie resemblances to Stoicism. Should we label Geulincx a reinventor of Stoic tenets, albeit within a strict Cartesian theoretical framework? To answer this question, my contribution begins by discussing relevant aspects of Stoicism and by introducing the ?existential? philosophy of Geulincx, whose metaphysical views on man brought him to adopt an ethics based upon absolute obedience and humility. It (...) will discuss Geulincx's own views on the Stoics and, finally, compare Geulincx's philosophy with the Stoic world view. The main argument will be that, despite a deep affinity and many parallels, one crucial difference remains, as the dualism any true Cartesian metaphysics implies has important consequences for Geulincx's ethics in general and for his view on man in particular. As we will see, man plays a very peculiar role in the cosmic drama that we call the ?universe? (shrink)