Armando P. Ribas was born in Ciego de vila, Cuba, in 1932 and died in Buenos Aires, Argentina, in 2020. In 1956 he graduated as a Juris Doctor from Saint Thomas of Villanova University in Havana, Cuba. He later studied Law and Economics at Southern Methodist University and Columbia University in the United States. In Argentina, he worked as a journalist and economist and from 1889 to 1990 and was a Deputy in that country. This book clearly explains the (...) ethical and non-economic antagonism between socialism and the misnamed capitalism, as well as the importance of liberty for the individual to achieve prosperity with justice and solidarity. The " illuminism" fallacy clearly emerges from the work as a pretense of the course of reason in history. This explains how obscurantism arising from the confusion between reason and truth caused greater crimes in the West than the Manichean virtues of the Middle Ages. It explains the fundamental discrepancy between the reason of state, prevailing in Europe and the "rule of law" of Americans. The latter changed for the first time in history the relationship between the government and the citizen in defense of individual rights: to life, liberty, property and the search for their own happiness. Ribas also expands on the analysis of economic ideas, which, detached from private rights, have caused the recent failures of "democracies south of the Rio Grande." This book allows us to understand to a great extent the evolution and problems of the world that we have had to live, between the supposed globalization and the reality of terrorism. But just as he points out the problems, he also teaches the ways in which individual prosperity can be achieved for all men who know how to use their freedom. Armando Ribas has been pointed out as the most liberal of Cubans and also of Argentines, since he had two homelands in his life. (shrink)

En la Sentencia 18 Por!rio se inspira en un pasaje plotiniano de En. III 6 [26] 4, 41-52, donde trata precisamente sobre la sensación, pero introduciendo dos innovaciones relevantes: 1) la noción de ser vivo, donde Plotino menciona solo la parte pasiva del alma y la materia – lo que constituye una manera de insistir en la relación íntima que se da entre el alma y el cuerpo en el compuesto–; y 2) las nociones de “armonía no separada” y de (...) “armonía separada”, donde Plotino alude solo a una armonía que hace vibrar ella misma las cuerdas y que dicta su regla al músico. La armonía separada puede intensi!carse con la relación armónica que existe en sí, independiente del instrumento y de la interpretación musical. Asimismo, para trazar un paralelismo entre la armonía de la lira y el estado de inherencia del alma, Jámblico se re!ere a la concepción plotiniano-por!riana del ser vivo: el animal es el cuerpo que posee una naturaleza particular y que ha sido vivificada no por el alma, sino por una especie de derivado del alma que denomina “huella” o “luz” del alma, por lo que el alma misma no se une al cuerpo. (shrink)

UM PERCURSO PELO PENSAMENTO FILOSÓFICO PORTUGUÊS DESDE AS ORIGENS DA NACIONALIDADE ATÉ AO SÉC XVIII Prefácio de António Braz Teixeira Distribuído por 22 capítulos, como que síntese ou esquema, cada um deles, de uma aula ou lição, o presente livro assenta a interpretação que propõe do devir histórico da nossa reflexão filosófica, por um lado, na íntima relação da Filosofia com a língua e com a cultura e, por outro, nas relações do pensamento filosófico com os elementos mais significativos e (...) individualizadores da nossa psique colectiva, em que, para a autora, avulta o sentimento saudoso, com a sua complexa ambivalência e os seus fundos nexos com o problema ou mistério do mal e com o messianismo, o que explicaria a essencial relação, no nosso pensamento, entre razão e fé, filosofia e religião, filosofia e teologia, e a reduzida expressão da mística, ou os laços franciscanos com a natureza, o lugar do culto mariano e do Espírito Santo, aspectos para que Francisco da Cunha Leão pertinentemente chamou a atenção em O Enigma Português e Ensaio de Psicologia Portuguesa António Braz Teixeira in Prefácio. (shrink)

El artículo narra la invitación realizada a Pío del Río Hortega por el doctor Gutiérrez Perrín para viajar a México e impartir allí un ciclo de trece lecciones. Tras el viaje a México, Río Hortega se traslada a La Habana donde imparte otro ciclo de conferencias.

¿Cuál es el estado de los debates académicos sobre el sexismo en los currículos universitarios de filosofía? La pregunta, así formulada, busca delimitar las principales disputas sobre la incorporación de enfoque de género en los currículos filosóficos en la literatura de la última década. Atendiendo a la revisión sistemática de literatura se realizaron búsquedas en Scopus, Web of Science, Springer, JSTOR, Taylor & Francis y Google Scholar, entre 2012-2022; la estrategia de análisis se centró en los debates recurrentes en el (...) campo. Se analizaron 98 estudios y cinco debates según los cuales las prácticas curriculares excluyentes no permiten la materialización de una educación filosófica inclusiva e intercultural: 1) sesgos implícitos, amenazas por estereotipos y clima hostil, 2) reconocimiento de las mujeres filósofas en el canon y la historia de la filosofía, 3) injusticias epistémicas en la filosofía académica, 4) voces de las mujeres negras en la profesión filosófica y 5) ausencia de las mujeres en la “normalización filosófica” latinoamericana. (shrink)

Para sugerir posibles soluciones a las desigualdades sociales, culturales y económicas, así como al alarmante deterioro del planeta, es necesario tener en cuenta que las causas que las provocan no son coyunturales. Según numerosos expertos, estamos ante una crisis estructural, energética, alimentaria, social, económica, medioambiental, política, institucional, cultural y de valores.

Rousseau has always had an uncertain relationship with the theory of constituent power. On the one hand, his distrust of political representation and support for popular sovereignty seem consistent with the idea of the people as a legally unlimited constitution-maker. On the other hand, if, from those views about representation and sovereignty, it follows that Rousseau is a proponent of direct democracy, then there seems to be no place in his thought for a theory that presupposes, above all, a separation (...) between those who exercise a delegated authority and those who possess an original constitution-making power. In a legal order in which all laws must be directly made by the people, such a separation is absent: the constituent and the legislative body are one and the same. It is therefore not surprising that Rousseau’s name is largely absent from contemporary literature on constituent power. In this article, however, I will show that once Rousseau’s particular conception of law, as well as his distinction between sovereignty and government, are properly understood, one finds in his work not only the first major formulation of the theory of constituent power, but also a careful exploration of its implications for actual constitutional practice. (shrink)

The problem is focused on showing how fundamental knowledge arises from two dominances in opposition. Such fundamental knowledge gives structure to texts whose content is dedicated to the teaching.

Traditionally epistemologists have taken doxastic states to come in three varieties—belief, disbelief, and suspension. Recently many epistemologists have taken our doxastic condition to be usefully represented by credences—quantified degrees of belief. Moreover, some have thought that this new credal picture is sufficient to account for everything we want to explain with the old traditional picture. Therefore, belief, disbelief, and suspension must map onto the new picture somehow. In this paper I challenge that possibility. Approaching the question from the angle of (...) suspension, I argue that all possible credal accounts face serious challenges. They either (i) falsify central claims that uphold the credal picture itself or (ii) do not permit suspension in cases where it is permissible or (iii) rule out the possibility of plainly possible confidence comparisons. (shrink)

ABSTRACTIndividual differences in the habitual use of emotion regulation strategies may play a critical role in understanding psychological and biological stress reactivity and recovery in depression and anxiety. This study investigated the relation between the habitual use of different emotion regulation strategies and cortisol reactivity and recovery in healthy control individuals and in individuals diagnosed with social anxiety disorder. The tendency to worry was associated with increased cortisol reactivity to a stressor across the full sample. Rumination was not associated with (...) cortisol reactivity, despite its oft-reported similarities to worry. Worry and rumination, however, were associated with increased cortisol during recovery from the stressor. The only difference between CTL and SAD participants was observed for reappraisal. In the CTL but not in the SAD group, reappraisal predicted recovery, such that an increased tendency to reappraise was associated with greater c... (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 On February 12, 1440 Nicholas of Cusa (1401-1464) concludes in his birthplace of Kues drafting the first major systematic formulation of his thinking: De docta ignorantia . The main category of his metaphysics in this context, i.e. the maximum , is analyzed and interpreted by him on three considerations: the maximum in an absolute sense, as contracted and finally as absolute and contracted, at the same time. In the context of the First Book, (...) which presents the singular methodology of the docta ignorantia , considers the maximum in itself in light of the paradoxical concept of coincidentia oppositorum in the absolute. In the final chapters of this first book tackles the critical of the theological discourse and thus, the problem of the ineffable name of maximum et minimum absolutum . Hence the purpose of this work is the further on cusan’s evaluation of language problem as it shows through treatment of the theological discourses and divine names that emerge from them, in light of the way of docta ignorantia. (shrink)

Las aminas biógenas son compuestos nitrogenados de pequeño tamaño con actividad biológica que se forman por la descarboxilación enzimática de ciertos aminoácidos. Las aminas biógenas se encuentran presentes en todos los seres vivos, en los que participan en procesos biológicas de gran importancia. Sin em­bargo, debido al metabolismo de algunos microorganismos, estos compuestos se pueden acumular en alimentos en concentraciones elevadas, constituyendo un riesgo para la salud de los consumido­res. Para que las aminas biógenas alcancen estas concentraciones elevadas en los (...) alimentos se requiere, como condición indispensa­ble, la presencia de microrganismos productores, por lo que se han desarrollado diferentes métodos para detectar la presencia de los mismos. Entre estos métodos, aquellos basados en técnicas inde­pendientes de cultivo, como la PCR, presentan ventajas como su gran especificidad, el hecho de ser rápidos y de fácil realización, y que en muchos casos ni siquiera es necesario un tratamiento previo de la muestra, lo que facilita su incorporación a las plantas de elabo­ración. En este trabajo se describen algunos de los métodos dispo­nibles en la actualidad para la detección de microorganismos pro­ductores de aminas biógenas, así como sus posibles aplicaciones. (shrink)

Los siglos del gótico final de la Edad Media fueron, en el género pictórico en concreto, una época de continuidad de presupuestos en el terreno del arte y de incorporación de elementos naturalistas, pero también reflejaron la importancia del influjo del pensamiento en boga, por ejemplo, el del hermetismo. The artist-craftsman and microcosm in late Middle Age The centuries of the final Gothic of the Middles Ages were, particularly in the pictorial genre, a time of continuity of presuppositions in the (...) realm of arts as well as incorporation of naturalistic elements. However, they also reflected the significant influence of ways of thinking in vogue, such as hermeticism, for instance. (shrink)

En un sentido literal, podríamos definir el paisaje como un fragmento de la naturaleza transformado por el ser humano. La intención de la obra es estudiar la polaridad exitente entre el paisaje com producto del afán destructor del hombre y el paisaje como fruto de la creación y como espacio con un gran potencial para curar.

Relations between different religious and philosophical traditions in the Korean Peninsula have gone through periods of harmonious coexistence and other more conflictive ones throughout its history. An important moment of change between a pluralistic society and a society increasingly focused on Confucian thought was during the Goryeo kingdom. The purpose of this article is to show how social changes influence the social recognition of shamanism practices and practitioners in Korea, especially in relation to Confucian public officials. To illustrate these social (...) changes and their influence on the social recognition of the religious practitioner, I will analyse a text that reflects them. The text, which has not previously been translated into Spanish, is a poem by the Confucian scholar Yi Gyubo, Nomupyeon, where we can see well the relationship between the shamans and the Confucian officials during the second half of the Goryeo dynasty. This poem shows the social and political changes that took place in society at this time and how religious practices play an important role in power struggles. The position of shamans in society was changing as the new social, philosophical and religious ideas of Neo-Confucianism were established and spread across the Korean peninsula. In a parallel process, shamanism will become a practice associated with women, with all implications that this means in terms of gender values. These changes will influence the position of the shamans and their recognition by society from then until today in Korea. (shrink)

La lamentación sobre el rey de Tiro que se encuentra en Ez 28,11- 19 tiene su mejor interpretación en el texto masorético –que podría no ser el original–, según el cual, un rey de Tiro era magnífico y sabio, pero se ensoberbeció y pretendió convertirse en un dios, por lo que Dios lo castiga con la expulsión y aniquilación. La tradición judía ve en ese rey ya sea a Adán, ya a Eva, pero dichas identificaciones, aunque iluminan un aspecto del (...) poema, no explican su conjunto. El hebreo (no vocalizado) se presta a una interpretación diferente de la masorética, en la que el rey de Tiro era realmente un dios, pero que sería destituido y destruido por su soberbia. En esta línea interpretativa, es posible incluir la que relaciona esta lamentación con la creación según mitos ugaríticos y mesopotámicos, presentes también en la Biblia. Dios habría tenido que luchar con otros dioses para establecer orden en la creación. Los LXX orientaron la lamentación hacia el sumo sacerdote, sin que podamos precisar exactamente cuál. También es posible que esa traducción haya sufrido una glosa que identificaría al rey de Tiro no con el sumo sacerdote, sino con Antíoco IV. Finalmente, la tradición cristiana antigua vio en este rey al mismo Satanás, al que identificó con la serpiente de Gn 3. Aunque esta interpretación es muy popu­lar –en el cristianismo–, no puede erigirse en la explicación de la lamentación, pues tiene muchas diferencias con la historia de Gn 3. (shrink)

Denying the conclusion of a valid argument is not generally permissible if one suspends on one premise of the argument and believes the other premise. This can happen when one’s only critique of an argument is to undermine one premise. There is incoherence there. Here I examine how this is relevant to the debate on evolutionary debunking of our moral knowledge. I argue that one significant line of response to the debunker is unsuccessful: merely undermining the debunker’s empirical claim. It (...) is not rational to respond this way and believe one has moral knowledge. First I present evidence that prominent critics of the debunking argument merely undermine the debunker’s empirical claim. Then I argue for two premises: merely undermining a premise can only justify a middling amount of doubt towards the premise and we should have no more doubt about the conclusion of a valid argument than we do about the premises. Implications of the argument are explored. (shrink)

Accounts of spiritual formation which depend overmuch on individualism are likely distorted by that individualism, and this article argues that an account of collective-personhood can provide a necessary corrective to this anthropological distortion. The article begins by diagnosing the problem of individualism in formation, utilizing Charles Taylor’s Sources of the Self, and critiquing several common practices of spiritual formation. Following this, we consider Bonhoeffer’s theological vision for the collective-person from his first book, Sanctorum Communio. Next, we examine Murray Bowen’s Family (...) Systems Theory to help us envision, from a social scientific perspective, how such a collective-personhood might look. The article concludes with a provisional model for spiritual formation of collective-persons. (shrink)

El artículo estudia la relación entre realidad, pensamiento y lenguaje en la filosofía de Arthur Schopenhauer a la luz de la noción de fragmento. Explora, primero, lo que se ha dado en llamar una “escritura fragmentaria”, i.e. un género literario propio del Romanticismo que Schopenhauer practica especialmente en su legado manuscrito. En segundo lugar, trata la noción de fragmento a la luz del problema general de la representación, esto es, la condición fragmentaria del pensamiento. En tercer lugar, muestra la presencia (...) del concepto de fragmento en el contexto de la metafísica de la voluntad. Por último, a partir del desarrollo previo, ofrece una consideración de conjunto sobre el sentido de la relación entre realidad, pensamiento y lenguaje en la obra de Schopenhauer a partir del concepto de fragmento. (shrink)

Este artículo investiga, en cuanto hilo conductor, las transformaciones de la noción de éschaton en la apocalíptica judía y cristiana desde el punto de la vista de la teología de la técnica, además de su tránsito a la filosofía de la tecnología de Günther Anders. El propósito de ello es mostrar cómo, con excepciones y variaciones, la relación entre escatología y apocalipsis se desactiva doblemente, tanto en el cristianismo como en la modernidad tecnológica, para continuar como un hiato que hereda (...) de manera compleja y utópica, y ya por completo secularizado, el programa transhumanista del mejoramiento tecnológico de la biología humana. (shrink)

El presente texto es una investigación cualitativa de carácter exploratorio con método analítico-sintético y enfoque narratológico para indagar en las representaciones sobre la maternidad y el cuerpo gestante en el contexto de la cultura cómica popular a través de las dos primeras temporadas de la serie de Netflix, Emily en París. Los principales hallazgos son que la maternidad se inscribe en los márgenes tanto geográficos como discursivos del relato romántico amoroso dado en el paradigma representacional dominante de Francia y que (...) el cuerpo gestante es representado a través de los rasgos del cuerpo grotesco presente en la cultura cómica popular. (shrink)

Resumen Este artículo tiene como objetivo analizar el debate filosófico entre Ernst Cassirer y Martin Heidegger en el periodo de entreguerras, a partir de su modo disímil de comprender la libertad del hombre como proceso de autoconfiguración del sujeto o Dasein. En primer lugar, se examinará la reinterpretación global de la filosofía kantiana por parte de ambos pensadores a la luz de sus proyectos filosóficos: en el caso de Cassirer, la filosofía de las formas simbólicas, en el de Heidegger, la (...) hermenéutica de la facticidad. En segundo lugar, se analizarán sus interpretaciones sobre el pensamiento estético de Friedrich Schiller, en el marco de sus reflexiones sobre la función del arte para la comprensión de la Selbstbildung. Ello permitirá iluminar un nuevo aspecto de esta disputa, así como determinar la distancia entre sus dos orientaciones filosóficas y políticas.This paper aims to analyze the philosophical debate between Ernst Cassirer and Martin Heidegger in the interwar period, starting from their dissimilar way of understanding human freedom as a process of selfconfiguration of the subject or Dasein. First, we will examine the global reinterpretation of Kantian philosophy by both thinkers in the light of their philosophical projects: in the case of Cassirer, the philosophy of symbolic forms, in the case of Heidegger, the hermeneutics of facticity. Second, their interpretations of the aesthetic thought of Friedrich Schiller will be analyzed, within the framework of their reflections on the function of art for the understanding of the Selbstbildung. This will illuminate a new aspect of this debate and determine the distance between their two philosophical and political orientations. (shrink)

PurposeCodes of ethics are important instruments in journalism, as they promote transparency and self-regulation of media, in addition to monitoring the quality of information. The purpose of this paper is to analyse the perceptions that Spanish journalists have of the effectiveness of codes of ethics and to evaluate the different personal and professional variables which condition this vision.Design/methodology/approachThe methodology used in the present study is based on quantitative content analysis using the survey technique. This technique makes it possible to obtain (...) empirical data on various key aspects of the profession that are determining factors in ascertaining Spanish journalists’ views of one of the instruments of accountability that is external to the media: general ethical codes.FindingsThe results show that Spanish journalists are largely confident in the effectiveness of ethical codes in their profession. Likewise, it was seen that variables such as age, professional experience or the media with which they work influence the perceptions that professionals have of such instruments.Originality/valueIf understanding journalism as a profession whose mission is to guarantee the citizens their right to information, then it is essential to be familiar with the tools provided by the profession itself to be accountable to the public regarding this professional mission. Hence the importance of instruments of accountability and the perceptions of the professionals themselves regarding their effectiveness. (shrink)

Culture has traditionally been considered as a set of knowledge, beliefs, arts, laws, norms, and morals, acquired by a human being as a member of a group. Some anthropologists interpret this as a set of abstract representations, such as information or knowledge, while others interpret it as behavioral control mechanisms. These views assume that the contents of a particular culture must be processed by the minds of individuals, either in a direct way or by resorting to learned mental structures in (...) processes of symbolic socialization. Some critics suggest a problem with these perspectives since they do not provide a convincing explanation of the enculturation process beyond metaphorical images of transfer or internalization of symbolic cultural contents through linguistic transmission. The new embodied theories of cognition, especially enactivism, could give new ideas about what enculturation processes are like, through the concept of participatory sense-making in material culture environments. In this essay, we discuss how an enactive vision of culture could be, and what advantages it would have, as well as the challenges and weaknesses in explaining the culture and its learning processes. (shrink)

We start from an understanding of the human person as a communicative and symbolic reality. We emphasise the more subjective aspect of education, as showing the best of the person (educere) by creatively appropriating the treasures of history (educare). With these premises, we approach narratives that are surprising for the heterodoxy (resistance) they manifest, with respect to the social reality in which they were written, in the 1st century, in which they were written. In this approach it becomes evident that (...) the interruption of the silence of women, which appears in these narratives, shows the radical value of the human personal reality, opening an egalitarian educational space. (shrink)

Este artículo afronta el concepto de “laicidad”. El primer paso es clarificar los distintos términos y sobre todo los conceptos que se usan en este argumento. Después se hace un recorrido por la historia del cristianismo sobre la laicidad, comenzando por el comportamiento del mismo Jesús. En la Iglesia se fue pasando de esta situación a la más rígida sacralización del cristianismo hasta convertirlo en una verdadera “religión”, aunque por encima de todas las demás. En este camino, después de siglos, (...) el Concilio Vaticano II ha superado la situación anterior de sociedad sacralizada, a la distinción y separación neta entre el plano social y el plano eclesial. Este cambio lleva a consecuencias claras y concretas tanto de puertas adentro de la Iglesia, como en su relación con la sociedad laica en que vive la propia institución eclesial como cada cristiano personalmente. (shrink)