Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

This festschrift includes a dozen essays on issues that have been at the focus of Kai Nielsen's research, mainly issues in ethics and political philosophy. Among these are four essays on socialism and Marxism. There are also essays on philosophy of religion, epistemology, and meta-philosophy.

Autophagy promotes both health and disease, depending on tissue types and genetic contexts, yet the regulatory mechanism remain incompletely understood. Our recent publication has uncovered a coherent FOXO‐SNAI feed‐forward loop in autophagy, which is evolutionarily conserved from Drosophila to human. In addition, it's revealed that DNA binding plays a critical role in intracellular localization of nucleocytoplasmic shuttling proteins. Based on these findings, herein we further integrate mechanistic insights of FOXO‐SNAI regulatory interplay in autophagy and unravel the potential link of FOXO‐induced (...) autophagy with SNAI in diseases. Besides, the generality of DNA‐retention mechanism on transcription factor nuclear localization is illustrated with wide‐ranging discussion, and more functions potentially regulated by FOXO‐SNAI feedforward loop are provided. Elucidation of these unsolved paradigms will expand the understanding of FOXO‐SNAI interplay and facilitate the development of new therapeutics targeting FOXO‐SNAI axis in diseases. (shrink)

Contrariamente a las ideas dominantes sobre la supuesta secularidad de la modernidad, los intentos de conciliación entre ciencia y religión son abundantes. En el ámbito musulmán la pugna entre defensores y detractores de dicha conciliación generó un nuevo episodio en torno a la cuestión de los llamados milagros científicos del Corán. La argumentación de sus defensores se hallaba ya sembrada en los debates del siglo XIX pero es durante el último cuarto de siglo XX cuando esta retórica se reconstituye, coincidiendo (...) con los procesos de revitalización islámica. Esta retórica propone que los descubrimientos ofrecidos por la ciencia ya fueron anticipados en su momento por la revelación coránica, en tanto que expresión de la divinidad. De este modo, numerosos autores, tanto en países de mayoría islámica como en países occidentales, proceden a establecer vínculos entre teorías científicas y versículos coránicos, como en la demostración de la existencia de los genios o las diversas formas de revitalización de la medicina profética. El caso guarda notables parecidos con otros movimientos que desde finales del siglo XIX intentan demostrar fenómenos espirituales por medio de un pensamiento naturalista, en momentos de importantes transformaciones sociales y políticas. (shrink)

En este artículo voy poner de manifiesto lo que, según Arendt, sería una noción adecuada de libertad. Esto es, una forma de comprender esta noción que se adapte tanto a las posibilidades como a las necesidades del ser humano. A su vez, pondré al descubierto la inadecuación y los riesgos para el ser humano de perseguir libertad concebida como algo desligado de lo político, lo plural y lo público. Para ello expondré las consecuencias para la condición humana de, en primer (...) lugar, la transformación de las nociones de trabajo y fabricación tras la revolución industrial y, en segundo lugar, el desplazamiento de la noción de libertad después de la revolución francesa. A su vez, haré algunas observaciones sobre el estado actual de nuestra relación con el mundo, en tanto que artificio humano, en el desarrollo de cada una de las actividades de nuestra “vida activa”. Estas breves observaciones tendrán que ver con los cambios que sufre esta relación a causa de la aceleración del ritmo de trabajo y consumo que resulta de la revolución industrial y de la invasión de la política por parte de la economía a consecuencia de la revolución francesa. (shrink)

As denominadas filosofias do _hen kai pan_tiveram um papel determinante no pensamento alemão do século XVIII e XIX, em boa parte devido ao tratamento que lhes foi dado por F. H. Jacobi em _Sobre a doutrina de Espinosa em cartas ao senhor Moses Mendelssohn _. Espinosa e Giordano Bruno são os grandes representantes desse modo de pensar, e suas filosofias inauguram uma nova articulação entre causa e razão, mundo e Deus. Jacobi identifica em ambos o modelo da máxima coerência intelectual (...) que uma filosofia pode alcançar, um monismo imanente cuja consistência lógica não pode ser combatida no interior do sistema com as armas da metafísica pura. Por outro lado, é no princípio indeterminado, comum a essas doutrinas, que Jacobi verá a confirmação de uma danosa tendência da história da filosofia que culmina no idealismo de Fichte e na filosofia do jovem Schelling, isto é, na união entre natureza naturada e naturante no eu. (shrink)

The formula "being of beginning " is employed by Hegel to name the immediate non- determined being from which the beginning of science must take place. Beginning come together in it. Being and doing of beginning are one. To Hegel, this means that being is the only and factic response to the question about beginning. The being of beginning neither is nor represents itself by means of any principle, it is pure "determinetness". To Hegel, the task of depuration and action (...) of beginning constitutes the moment of consummation of philosophy. "Being", as a concept in itself, is set as pure sign void of signification. But in this lack of signification lies the "demand of signs". "Being of beginning" expresses being as pure sign. Lack and significance, considered up to now as negation and position of the being of beginning, are both consummated simultaneously and at the same time. Consummation of scepticism also carries nominalism with it. All words and representations may be emptied of significance and set to work in view of pure signification. But pure being may be considered, in the context of the Doctrine of Being, as the irreductible result of the proof of semiotic resistance carried out in the beginning. Scepticism consummates itself in beginning. "Being" is the only sign that signifies, even empty of significations; it is the only signifier in itself.La fórmula "ser del comienzo" es utilizada por Hegel para denominar al ser inmediato indeterminado a partir del cual debe ser hecho el comienzo de la ciencia. En ella convergen comienzo y ser. El ser y el hacer del comienzo son uno. Esto significa para Hegel que el ser es la única y fáctica respuesta a la pregunta por el comienzo. El ser del comienzo no es ni se representa mediante ningún principio, él es pura determinidad . La tarea de depuración y acción del comienzo constituye para Hegel el momento de consumación de la filosofía. "Ser" en tanto concepto en sí es puesto como signo puro vaciado de significación. Pero en esta carencia de significación radica la "demanda de signos". "Ser del comienzo" expresa al ser en tanto signo puro. Carencia y significación, considerados hasta aquí como negación y posición del ser del comienzo, se consuman ambos simultánea y conjuntamente. La consumación del escepticismo conlleva también del nominalismo. Todas las palabras o representaciones pueden ser vaciadas de significado y puestas en función de la pura significación. Pero el ser puro puede ser considerado, en el contexto de la Doctrina del ser, como el resultado irreductible de la prueba de resistencia semiótica efectuada por el comienzo. El escepticismo se consuma en el comienzo. "Ser" es el único signo que significa aún vacío de significados, es el único signo significante en sí. (shrink)

La notion de raisonnable est omniprésente dans l'oeuvre de Rawls. Pourtant, plusieurs estiment que cette notion est problématique et qu'elle ne saurait avoir la portée critique dont Rawls l'investit. Dans cet article, je me propose de clarifier cette notion en soutenant que dans certaines de ses articulations conceptuelles, la notion de raisonnable peut effectivement jouer le rôle critique que lui assigne Rawls.The appeal to reasonableness is ubiquitous in the work of John Rawls. Yet the concept itself is to be problematical (...) and it is frequently tought that reasonability cannot have the critical weight that Rawls takes it to have. The concept is elucidated and, as well, some conceptualizations of reasonnability are articulated. It is argued that there are conceptualizations of reasonnability that can be critically deployed in the way Rawls presupposes. (shrink)

Resumen En este trabajo se analizan 19 fórmulas rutinarias del español peninsular que comparten un mismo esquema sintáctico (Vete a+sintagma nominal o Vete a+sintagma verbal) y que se describen en los diccionarios como expresiones “de rechazo” hacia el interlocutor. Con base en las clasificaciones existentes, estas expresiones podrían considerarse fórmulas “subjetivas”, “afectivas” o “expresivas actitudinales”, ya que sirven para mostrar la actitud y las emociones del hablante. Sin embargo, conceptos complejos como “expresión afectiva”, “actitudinal” o “de rechazo” no resultan muy (...) esclarecedores a la hora de explicar el significado de este tipo de expresiones a hablantes de otras lenguas o de otras variedades del español. Por otro lado, dado que el español peninsular cuenta con al menos 19 expresiones de este tipo, es razonable pensar que entre ellas puedan existir algunas diferencias de significado. El presente estudio pretende dar respuesta a estas dos cuestiones mediante la aplicación de la Metalengua Semántica Natural (NSM) al análisis semántico-pragmático de estas unidades. Este trabajo ofrece un primer acercamiento a este tipo de expresiones mediante la elaboración de explicaciones semántico-pragmáticas para los diferentes grupos de fórmulas que, con base en los ejemplos encontrados, se han establecido en el estudio. (shrink)

En los debates recientes sobre la fórmula de la humanidad del imperativo categórico se intenta comprender los insumos conceptuales de dicha fórmula a partir de obras kantianas que no son propiamente la Fundamentación de la metafísica de las costumbres. Este proceder se ampara en la falsa suposición de que en la GMS no hay un significado claro o concreto de lo que encarnarían términos como humanidad (Mensch) o fin en sí mismo (Zweck an sich selbst). En virtud de (...) lo anterior, en este artículo buscaré analizar acuciosa y detalladamente qué es lo que tiene que decir Kant concretamente en GMS AA IV 42719-42833, puesto que ahí sí hay una argumentación que se construye progresivamente desde la noción de fin hasta la equivalencia de la naturaleza racional como fin en sí mismo, lo cual considero que es central para una comprensión adecuada de la fórmula de la humanidad presentada posteriormente. (shrink)

A finales de la década de los ‘80, Matsushita Electric Industrial Co. Ltd. largó a la venta la primera máquina panificadora de uso doméstico. Su lanzamiento gozó de tal éxito, que sociólogos del conocimiento se abocaron a analizar el conocimiento involucrado en su diseño y producción. Para ello, Takeuchi y Nonaka (1995) analizaron detalladamente la noción de conocimiento tácito (POLANYI, 1966/2009). Defendieron que los ingenieros y desarrolladores lograron explicitar y traducir el conocimiento tácito presente en el ejercicio habilidoso del maestro (...) panadero al diseño de la máquina de hacer pan, reproduciendo el mismo resultado práctico. En el presente trabajo, discutiré su interpretación de la noción de conocimiento tácito y defenderé que el conocimiento tácito involucrado en el ejercicio de habilidades prácticas no puede explicitarse y traducirse en el diseño de la máquina de hacer pan sin perder, al menos, una parte sustancial de dichas habilidades. Para ello, me valdré de aportes de la sociología de la ciencia y de la fenomenología para argumentar que el conocimiento tácito involucrado en el ejercicio habilidoso de nuestro maestro panadero depende de una relación de familiaridad con el entorno. Dicha relación es epistémicamente relevante en la medida en que involucra representaciones aspectuales de nuestro entorno, las cuales permiten guiar la acción de nuestro maestro panadero. A diferencia, la máquina de hacer pan no posee tales representaciones y, en consecuencia, no puede implicar, al menos, el mismo tipo de conocimiento tácito como guía de su comportamiento. (shrink)

Este artículo demuestra de un modo fáctico la utilidad del test de proporcionalidad y la fórmula del peso del profesor Robert Alexy en la práctica de los tribunales constitucionales y de otros altos tribunales. Para ello se aplica detenidamente este modelo a la Decisión del Tribunal Constitucional alemán de 2015 en el que se falla a favor de la compatibilidad del uso del velo por profesoras funcionarias que trabajan en la enseñanza pública con la neutralidad del Estado. Se examinan (...) los tres pasos de la ponderación el principio de adecuación o idoneidad, el principio de necesidad y la proporcionalidad en sentido estricto, concluyendo que esta nueva decisión del primer senado del Tribunal Constitucional federal alemán de 2015 aplica correctamente el principio de la proporcionalidad estricta. Primero porque establece adecuadamente que el grado de insatisfacción de la paz escolar o de los derechos de los padres debe medirse y calificarse a la vista de conflictos reales. Segundo porque al examinar la importancia de satisfacer el derecho de libertad religiosa de las profesoras y las consecuencias negativas de la ley prohibitiva del Land juzga que ello supone una lesión grave y que es una medida desproporcionada e innecesaria. Una Ley prohibitiva general basada en un peligro abstracto es contraria a la LF y una injerencia desmedida en un DF porque no permite la ponderación del caso concreto. Por ello, en el tercer paso se concluye que la importancia de satisfacer los derechos de las profesoras justifica que ceda la libertad negativa religiosa de los alumnos y que prevalezca la liberta religiosa positiva. Con la excepción de casos en los que haya conflictos reales. En estos últimos, ponderadas las circunstancias cabría ciertas prohibiciones temporales transitorias del uso del velo en lugares concretos, un extremo que por nuestra parte no hemos considerado adecuado. (shrink)

It is not quite as easy to see that there is in fact no formula of this modal language having the same truth conditions (in terms of S5 Kripke semantics) as (1). This was rst conjectured by Allen Hazen2 and later proved by Harold Hodes3. We present a simple direct proof of this result and discuss some consequences for the logical analysis of ordinary modal discourse.

We describe BDD-based decision procedures for the modal logic K. Our approach is inspired by the automata-theoretic approach, but we avoid explicit automata construction. Instead, we compute certain fixpoints of a set of types — which can be viewed as an on-the-fly emptiness of the automaton. We use BDDs to represent and manipulate such type sets, and investigate different kinds of representations as well as a “level-based” representation scheme. The latter turns out to speed up construction and reduce memory consumption (...) considerably. We also study the effect of formula simplification on our decision procedures. To prove the viability of our approach, we compare our approach with a representative selection of other approaches, including a translation of K to QBF. Our results indicate that the BDD-based approach dominates for modally heavy formulae, while search-based approaches dominate for propositionally heavy formulae. (shrink)

Pan es un dios peculiar en muchos aspectos. Al contrario que los restantes dioses del panteón griego, él no es antropomorfo, sino que tiene patas, cola y cuernos de carnero. Un dios con características tan arcaicas sólo puede sobrevivir confinado a la Arcadia, una región que conserva numerosos arcaísmos religiosos. Sin embargo, a partir del 490 a.C. en que se instaura su culto en Atenas, el dios comienza a cambiar. En su evolución, Pan se asimila cada vez más a Dioniso. (...) El acercamiento entre ambas figuras deja su huella en el mito, pero sobre todo en el culto. Así, un dios que en Arcadia era venerado en santuarios construidos por la mano del hombre, en el resto de Grecia recibe culto en parajes agrestes, fundamentalmente cuevas. No parece casual el hecho de que también fuera de Arcadia la gruta sea el lugar reservado a los cultos mistéricos, incluidos los dionisíacos Pan is a god peculiar in many respects. In contrast to the other gods of the Greek pantheon, he is not anthropomorphic, but he has the legs, tail and horns of a goat. These features show his age. A god like Pan can only survive in Arcadia, a region that preserves many religious archaisms. However, from 490 BC, when his cult is established in Athens, this god begins to change. In his evolution, Pan becomes increasingly assimilated the god Dionysus. The rapprochement between the two gods left his mark on the mythology, but especially in the cult of Pan. Thus, a god who was worshiped in Arcadia in sanctuaries built by men, in the rest of Greece is worshiped in wild shrines, mainly caves. Out of Arcadia, the grotto also is the place reserved for the mystery cults, including the Dionysian ones. Does not seem a coincidence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...) tendency. According to Kwok, "the majority of Asian people find it difficult to accept a savior in human form because of their cosmological sensibility."2 Kwok also thinks that the Chalcedonian expressions such as "fully God and fully man" or "two natures in one substance" are quite beyondthe understanding of the majority of the Asian people. The lengthy debate on the difference between homoousia and homoiousia is also irrelevant to the average Chinese, because there are no immediate Chinese equivalents to the terms such as "being" or "essence." According to Kwok, Buddhism, in contrast, characterizes the world as transient and impermanent without using the philosophical language such as "being" and "nonbeing."3 Kwok further notes that "The Buddhist tradition asserts that there is not one Buddha, but many Buddhas, and that everyone has the potential to attain Buddhahood. If we get away from the framework defined by a language of substance, we will not be fixated on a one-time incarnation."4 Kwok concludes that the anthropocentric perspective and the substantialist language of the Chalcedonian Creed represent a burden or obstacle that needs to be put aside. She even laments that "the church worldwide is still much under the yoke of the Chalcedonian captivity and Eurocentric theological formulations based on Western heritages."5 Kwok's comment seems to imply that the Buddhist way of thinking may offer a better alternative or a remedy to Chalcedonian Christology.In the contemporary Buddhist-Christian dialogue, John P. Keenan, when proposing a Mahāyāna theology, also offers a critique of Chalcedonian Christology.6 [End Page 209] Through a response to Keenan's discussion, this paper will examine these critiques and will attempt to reinterpret the Chalcedonian Christology from a Mahāyāna perspective.The Mahāyāna Theology of John KeenanIn proposing a Mahāyāna theology, Keenan assumes a Christian standpoint and tries to make use of Mahāyāna Buddhism for the service of Christianity. As Keenan himself frankly admits, his basic approach is to adopt "Mahāyāna Thought as Theologiae Ancilla, " which is the heading for the second part of his The Meaning of Christ. Keenan's strategy of arguing for a Mahāyāna theology is to identify the need of Christianity first, and then to argue in what way Mahāyāna Buddhism can help Christian theology to solve its own problems. According to Keenan's diagnosis, a fundamental problem of the Western Christian tradition is the detrimental separation of mysticism from doctrine. In his own words,It is argued here that, to date, the Christian West has been unable organically to relate its own mystic thinkers to its doctrinal, theoretical thinking. The reason for this inability was not simply, as Adolf von Harnack thought, the adoption and superimposition of Greek patterns of ontology upon the gospel. Rather it is an inability to differentiate that realm of Greek, logos-centered theory from the more primal realm of mystic awareness, an ability to understand the mind of faith in its polyvalent realms of meaning.7In the first part of the book (ch. 1-5), based on his review of the historical development of the Christian understanding of Christ, Keenan highlights the tremendous tension between the primal experience of "being in Christ" and the theoretical understanding of Christ.8 Keenan believes that the school of wisdom literature in the Old Testament has prepared the New Testament for an understanding of the meaning of Christ as God's wisdom. This wisdom comprises essentially God as Father (Abba) as well as the theology of the cross and resurrection. He further points out that early Christians, following the example of Jesus Christ, had direct experience of God as Father. Owing to the... (shrink)

Tomada desde Artaud por Deleuze ya desde la redacción de Lógica del sentido, la expresión de cuerpo sin órganos no deja de causar al menos perplejidad. En su enunciación se traman puntos cruciales de la filosofía de Deleuze desde su teoría del acontecimiento y de la diferencia, pasando por una definición y una analítica del deseo, hasta una determinada noción de vida que articularía el proceso de su generación. Sin desestimar lo anterior y los profusos usos y determinaciones actuales que (...) ha cobrado esta noción, nuestro propósito es vincular al CsO con la concepción de vida, que según nuestra lectura, se halla en la base de su formulación. Esto permanece en el texto como subyacente, y nuestra propuesta se inscribe en determinar el grado de influjo que posee el vitalismo de Bergson en la concepción de esta fórmula: desde este punto de vista es plausible sostener que el CsO es una operación que se funda de modo crucial en una lectura atenta al élan vital de bergsoniano. En suma, si el CsO es una involución creadora por definición de su proceso, no es sino porque su puesta en marcha significa y se efectúa en una constante y radical lucha que implica cada vez el desmontaje o desmembramiento de la idea de organismo.Taken from Artaud by Deleuze and from the writing of Logic of Sense, the expression of a body without organs continues to cause at least perplexity. In his statement plots crucial points in the philosophy of Deleuze from his theory of the event and the difference, to an analytical definition and the desire, to a certain concept of life that would articulate the process of their conception. Without underestimating the above and the profuse use and current measurements that has claimed this, our aim is to link the BwO with the conception of life, which according to our reading, is at the source of their formulation. This remains the underlying text, and our proposal settle on to determine the degree of influence that has the vitalism of Bergson in the design of this formula: From this point of view is plausible that the CSO is an operation that is based on crucially on a careful reading of the bergsonian élan vital. In brief, if the BwO is an involution of their creative process by definition, is merely because their start-up means and takes place in a constant struggle and radical increasingly involves the subtraction or dismantling of the idea of organism. (shrink)

En esta nota discutimos una forma generaldel Teorema de Deducción (TD) para sistemas modales de primer orden, la cual permite derivar varias otras formulaciones del mismoque aparecen en la literatura, así como su relación con la Fórmula de Barcan.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 149-162 [Access article in PDF] Buddhist-Christian Complementarity in the Perspective of Quantum Physics Lai Pan-chiu Chinese University of Hong Kong Introduction The idea of Buddhist-Christian complementarity is by no means new. 1 But what is meant by "complementarity"? In quantum physics, the concept of "complementarity" has been extensively discussed due to the principle of complementarity introduced by Niels Bohr (1885-1962). This principle is also one (...) of the hotly debated issues in the areas of religion and natural science. Many scholars attempt to show that there are cases in Christian theology comparable to the complementarity in quantum physics. The most discussed case is perhaps the Christological doctrine of two natures in Jesus Christ. 2 Some scholars even attempt to interpret the relationship between theology and science in terms of complementarity. 3 This kind of discussion is not merely fanciful imagination originated by Christian theologians, since even Niels Bohr himself did advise Christian theologians to apply the complementary way of thinking in theology. 4 An interesting question may then be whether the principle of complementarity in quantum physics may cast light on the problem concerning Buddhist-Christian complementarity. This is the issue this essay attempts to address. Complementarity in Quantum Physics Modern physics, especially the theory of relativity and quantum physics, as Werner Heisenberg pointed out, brings forth to us an important philosophical issue—the relationship between language and reality. Some modern physicists find that they have to make use of ordinary language to establish a visual understanding or presentation of some events, which can hitherto only be expressed by a bundle of mathematical formulae. However, the ordinary language, together with its derived concepts, used in classical physics cannot adequately interpret some of the discoveries of modern physics. For example, conventional concepts of time and space can no longer apply directly in the general theory of relativity. The inadequacy of the classical concepts of "wave" and "particle" in quantum physics is another illustrative case. According to Bohr's theory, physicists can make use of these classical concepts in a [End Page 149] loose way, even though these concepts may seem to contradict each other when applied together. 5The principle of complementarity proposed by Niels Bohr refers specifically to the use of the two seemingly contradictory concepts in classical physics—"particle" and "wave"—to explain the behavior of a particular entity, light. Wave and particle are mutually exclusive concepts in classical physics. According to the classical understanding, wave possesses some characteristics that particle does not have, such as reflection, refraction, diffusion and interference. In reverse, particle also possesses some characteristics that wave does not have, such as occupying certain space. However, quantum physicists have discovered that in some experiments, light "behaves" as wave, whereas in others it behaves as particle. The results of experiments seem to suggest that neither "wave" nor "particle" can adequately explain the quantum phenomena. For this reason, some physicists, including Albert Einstein, suggest abandoning the use of the concepts of wave and particle in the subatomic realm. Contrary to this view, Bohr insists that the concepts of "wave" and "particle" remain usable and useful in quantum physics because "however far the phenomena transcend the scope of classical physical explanation, the account of all evidence must be expressed in classical terms." 6 As Bohr puts it, "the fundamental postulate of the indivisibility of the quantum of action is itself, from the classical point of view, an irrational element which inevitably requires us to forego a causal mode of description and which, because of the coupling between phenomena and their observation, forces us to adopt a new mode of description designated as complementary in the sense that any given application of classical concepts precludes the simultaneous use of other classical concepts which in a different connection are equally necessary for the elucidation of the phenomena." 7The principle of complementarity can thus be understood as a method or "mode of description" using two or more mutually exclusive concepts of a specific realm (classical physics) to explain a phenomenon of another realm (quantum physics) that... (shrink)

Durante las últimas décadas, el método comparado ha adquirido un protagonismo imprescindible en la investigación jurídica porque este método permite profundizar y comprender de forma crítica la complejidad del fenómeno jurídico. El objetivo de este artículo se centra en analizar cuál es el alcance y cuáles las tensiones entre el binomio necesidad versus finalidad en el desarrollo metodológico de la investigación jurídico-comparada. Al respecto, se recogen las principales aportaciones teóricas y consideraciones sobre la naturaleza del método/disciplina comparados, así como se (...) reflexiona sobre los problemas y los retos de este método, las diferentes fases metodológicas y las estrategias existentes. Y, por último, se incluye una propuesta de mejora basada en un modelo de comparación jurídica “lenta” (slow legal comparative) como una fórmula para equilibrar este binomio en la actividad investigadora iuscomparatista. (shrink)

SummaryI examine and extend Guy Lafrance's critique of Rawl's two principles of justice. Both principles are challengeable and the equal liberty principle is not satisfiable with the inequalities allowed by the second principle.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.1 (2002) 136-140 [Access article in PDF] P. M. Petsas, M. B. Hatzopoulos, Lucrèce Gounaropoulou, and P. Paschidis, eds. Inscriptions du sanctuaire de la Mère des Dieux autochtone de Leukopétra (Macédoine). Meletemata 28. Athens: Kentron Ellenikes kai romaikes archaiotetos ethnikon idryma erevnon, 2000. 365 pp. Cloth, price not stated. The Macedonian sanctuary of the Autochthonous Mother of the Gods at Leukopetra, near Beroia, was discovered (...) by earth-moving equipment and emergency excavation in 1965, when a segment of the new national highway was being built. Although the site itself has never been fully excavated, many architectural pieces, four altars, three offering tables, stelai, and plaques were rescued and taken to the Beroia Museum. The original excavator, Photias Petsas, helped recently by a younger generation of accomplished epigraphists, has labored over the years and through many vicissitudes to publish these finds. For this was not [End Page 136] merely a sanctuary, not merely a small marble temple, but a sanctuary and temple covered with inscriptions, most of them (161 of 170 complete enough to categorize) recording the cession or consecration of slaves or children to the service of the goddess. Many of the inscriptions (127 of 194) are virtually complete and dated by local and imperial era, the earliest from A.D. 141-42 (?), the latest from A.D. 313.This handsomely produced and meticulously edited volume therefore publishes a corpus of material that contributes to a number of important topics: to the debate over the legal and actual status of the persons ceded to gods here and elsewhere; to the administration and health of a small sanctuary in the territory of a larger city in Roman Macedonia; and to the religious beliefs that may have undergirded all of the above. It also provides evidence of the erratic but apparent diffusion of Roman legal status, legal concepts, and legal practices even in the backcountry of a larger city, and thereby also sheds interesting light on what happens before and after the Constitutio Antoniniana in one specific place. All this should interest historians of Greece under the Empire, or students of the phenomenon of "Romanization," or historians of Greece keen to track continuity and change in the practices of sanctuaries and slaves.The volume itself is a pleasure to use. The lengthy introduction covers the mythical and actual history of the area (20-23); the geographical and social backgrounds of the dedicators (23-28); the goddess, her multiple names, and her financial dealings (28-33); the legal status of the consecrated (33-60, with a clear summary of a hundred-year-old controversy); onomastics (61-63); and language (63-73)--the Lefkopetra inscriptions constitute a "unique dossier" (63) for how Greek was spoken for centuries during the High Empire. How each lemma is to be laid out is then discussed (74), and the architectural and other pieces described (75-78); for the last, the drawings (figs. 37-51) are indispensable. All that is missing is a discussion of letter forms, itself noted as reserved for further study by J. Touratsoglou (75).The 194 inscriptions (plus five incerta) are clearly presented, restored when need be, translated, and discussed; all but three (nos. 79, 191, and 193) have pictures as well. Because the inscriptions themselves are also very (if not uniformly) formulaic, their readings seem relatively straightforward to me and I can make no suggestions for corrections in what seem to me to be well-read and well-restored texts except to suggest that numbers 136 and 160 belong to the same monument--a suggestion in which I have been anticipated by Marijana Ricl, who was kind enough to send me an article (forthcoming in Tyche 16, 2001) in which she discusses these inscriptions and suggests different supplements or explanations in only thirteen other cases (nos. 5, 26, 45, 46, 51, 53, 58, 63, 78, 90, 93, 115, and 150). In short, these inscriptions have been published by people who know what they are doing, and with all the proper aids and... (shrink)

En su infancia Mohamed Chukri se ve arrastrado por la miseria, la violencia intrafamiliar, consume prostitución y se prostituye, fuma kif, trasnocha en los bares, roba y trabaja con contrabandistas. Todo ello lo narra en la novela El pan a secas (1973). En este artículo se analiza la novela en clave de esperanza/desesperanza. La novela se divide en dos: episodios de infancia (negativos, desesperanza) y de adolescencia (positivos, esperanza recuperada). Resiliencia, libertad y esperanza están íntimamente ligadas.

Los medios digitales se caracterizan por ofrecer multitud de herramientas interactivas a la audiencia. Sin embargo, es el usuario quien decide cuál es su grado de participación y qué uso hace de ellas. En este artículo analizamos el caso de la Fórmula 1 en los cibermedios valencianos y observamos dos tipos de usuarios: usuario activo y usuario pasivo. El usuario activo prefiere participar en las noticias más polémicas y escribe comentarios, mayoritariamente, cuando no está de acuerdo con el punto (...) de vista de la información. Es decir, mantiene una actitud combativa. Por su parte, el usuario pasivo consume noticias que aborden temas más ligeros y cuando lee noticias politizadas, escoge el encuadre que le refuerza ideológicamente. (shrink)

It is well known that Frege's system in the Grundgesetze der Arithmetik is formally inconsistent. Frege's instantiation rule for the second-order universal quantifier makes his system, except for minor differences, full (i.e., with unrestricted comprehension) second-order logic, augmented by an abstraction operator that abides to Frege's basic law V. A few years ago, Richard Heck proved the consistency of the fragment of Frege's theory obtained by restricting the comprehension schema to predicative formulae. He further conjectured that the more encompassing Δ₁¹-comprehension (...) schema would already be inconsistent. In the present paper, we show that this is not the case. (shrink)

Se ofrece una interpretación del enfoque estructural, fenomenológico y ontológico del mito a partir de una productividad filosófica abierta en Ricoeur por ciertos elementos tomados de Kant, los cuales explican por qué el mito es analizado por la constitución de su forma, por su intención significativa y por su revelación ontológica.

Cet article se demande si un dialogue entre la civilisation chinoise et Leo Strauss est possible et à quelles conditions. Il décrit le contexte d’introduction de Strauss en Chine, en se concentrant sur Liu Xiaofeng, l’un des straussiens les plus influents de la Chine contemporaine. L’analyse de son interprétation de la critique straussienne de la modernité occidentale fait ressortir deux distorsions fondamentales : là où Strauss considérait l’« enseignement tyrannique » comme quelque chose de théorique, Liu en fait un plan (...) d’action politique ; au lieu de reconnaître la modernité des bases idéologiques de l’État fondé par Mao Zedong, il les interprète au crible de la tradition. Cette double déformation contredit l’intention de Strauss en tant que philosophe zététique et socratique. (shrink)

RÉSUMÉ: Richard Rorty est souvent vu comme une sorte de clone américain de Derrida et considéré, en tant que tel, comme irresponsable à la fois au plan philosophique et au plan politique. Je soutiens que c’est là une caricature. Rorty propose à la fois une version unifiée, pénétrante et raisonnée du pragmatisme, et une métaphilosophie originale et stimulante, imprégnée de la tradition analytique et qui, tout en lui adressant un défi de taille, lui reste néanmoins tout à fait accessible. Tel (...) est mon propos principal. J’ai deux sous-thèmes: 1) que Rorty a été caricaturé par la gauche; et 2) qu’une position comme celle de Rorty et celle du marxisme analytique peuvent être compatibles. (shrink)

RÉSUMÉ: Le recours au raisonnable est partout présent dans l’œuvre de John Rawls. Et cependant, le concept lui-même est souvent vu comme problématique et nombreux sont ceux qui pensent que le raisonnable ne saurait avoir la portée cruciale que Rawls lui attribue. Le concept est ici élucidé et certaines conceptualisations du raisonnable sont explicitées. L’auteur soutient que ces conceptualisations permettent au raisonnable de jouer le rôle-clé que Rawls en attend.

In this paper we will see deductive systems for classical propositional and predicate logic in the calculus of structures. Like sequent systems, they have a cut rule which is admissible. Unlike sequent systems, they drop the restriction that rules only apply to the main connective of a formula: their rules apply anywhere deeply inside a formula. This allows to observe very clearly the symmetry between identity axiom and the cut rule. This symmetry allows to reduce the cut rule to atomic (...) form in a way which is dual to reducing the identity axiom to atomic form. We also reduce weakening and even contraction to atomic form. This leads to inference rules that are local: they do not require the inspection of expressions of arbitrary size. (shrink)

It is well known that the Neo-Confucian thinker Zhu Xi particularly emphasizes the role of emotions in human life. This paper shows that the four ‘moral emotions’ are central to Zhu's thinking, insofar as only their genuine actualization enables the individual to achieve spiritual freedom. Moreover, I discuss the crucial notions of ‘awareness’/‘perception’ and ‘knowledge’/‘wisdom’, in order to reveal the complex dynamic that moral emotions are said to create in the moral agent. I also analyse two important passages from the (...) Mencius and examine how Zhu Xi, in his exegetical glosses, defines the conditions of virtuous agency as based on the moral emotions. Finally, I explain the reasons why Neo-Confucians like Zhu Xi have sometimes been described as Kantian thinkers avant la lettre. (shrink)

Marcel Proust ha passat a la història de la cultura occidental com un escriptor, principalment novelista. Amb tot, la seva obra mestra. A la recerca del temps perdut, un dels cims de la literatura mundial, conté nombroses reflexions que permeten identificar clarament també un Proust pensador. Reconstruir la filosofia de Proust tot resseguint la mirada sobre el món que representa a la recerca?. és l'objectiu d'aquest assaig. A partir dels aforismes, sovint metafòrics, del Narrador proustià, Jaume Urgell ens ofereix una (...) anàlisi de la posició de l'escriptor francès en el context de la filosofia del segle XX. Expressant-se de vegades com a hereu d'un pensament anti-racionalista, en ocasions com a a coetani del existencialisme europeu i sovint precursor tant del pensament ironista com de mites de la quotidianitat més contemporània, Marcel Proust ens llega una obra plena de significats i alhora lliure de qualsevol convencionalisme, cosncient de les seves pròpies màscares i alhora innocent en el seu desenvolupament. Aquest assaigpresenta també algunes de les contribucions més rellevants en l'estudi de l'obra proustiana, com són les de Samuel Beckett, Gilles Deleuze i Richard Rorty, i desbrossa les incursions de Proust en el camp de la psicologia, l'ètica i l'estètica. Jaume Urgell És llicenciat en ciències empresarials i MBA per ESADE i Màster en Administració Pública per la Universitat de Harvard. Té un Diploma d'Estudis Avançats en Filosofia i Literatura per la UB. Dedica la seva vida intel·lectual a la literatura, la filosofia, la política i les relacions internacionals, i ha publicat diversos llibres i articles sobre aquestes matèries. (shrink)

In this paper, we propose a time-delayed predator-prey model with Holling-type II functional response, which incorporates the gestation period and the cost of fear into prey reproduction. The dynamical behavior of this system is both analytically and numerically investigated from the viewpoint of stability, permanence, and bifurcation. We found that there are stability switches, and Hopf bifurcations occur when the delay τ passes through a sequence of critical values. The explicit formulae which determine the direction, stability, and other properties of (...) the bifurcating periodic solutions are given by using the normal form theory and center manifold theorem. We perform extensive numerical simulations to explore the impact of some important parameters on the dynamics of the system. Numerical simulations show that high levels of fear have a stabilizing effect while relatively low levels of fear have a destabilizing effect on the predator-prey interactions which lead to limit-cycle oscillations. We also found that the model with or without a delay-dependent factor can have a significantly different dynamics. Thus, ignoring the delay or not including the delay-dependent factor might result in inaccurate modelling predictions. (shrink)