Future global food insecurity due to growing population as well as changing consumption demands and population growth is sometimes suggested to be met by increase in aquaculture production. This raises a range of ethical issues, seldom discussed together: fish welfare, food security, human health, climate change and environment, and public concern and legislation, which could preferably be seen as pieces in a puzzle, accepting their interdependency. A balanced decision in favour of or against aquaculture needs to take at least these (...) issues into consideration. It is further argued that in the parallel discussion on increased livestock production animal welfare is an inevitable element both in relation to current legislation in many countries but also in relation to our perception of moral, whereas awareness of fish welfare is low. Both EU legislation and labelling concerning fish is mainly limited to environmental aspects. It is argued that EU shows a split perception of fish, on the one hand acknowledging scientific evidence of fish capacities but on the other excludes fish from detailed legislation. Combining the claim of the Treaty of Lisbon to pay full regard to animal welfare and scientific evidence fish are sentient it is concluded that fish welfare need to be considered in any farming practice and any ethical consideration of increased aquaculture. This might be facilitated taking a basis in our own vulnerability and interdependence, combined with moral responsibility to show sentient beings a ‘loving kindness’—an extension of Cora Diamond’s argument regarding mammals. (shrink)

From the Guest Editors Content Type Journal Article DOI 10.1007/s10806-010-9272-4 Authors Helena Röcklinsberg, Swedish University of Agricultural Sciences (SLU) Department of Animal Environment and Health Box 7068 750 07 Uppsala Sweden Mickey Gjerris, University of Copenhagen Danish Centre for Bioethics and Risk Assessment Rolighedsvej 25 1958 Frederiksberg C Denmark Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.

When formulating a policy related to food in a heterogeneous context within a nation or between nations, oppositional positions are more or less explicit, but always have to be overcome. It is interesting to note, though, that such elements as culture and religion have seldom been the focus in discussions about methods of decision-making in food policy. To handle discrepancies between oppositional positions, one solution is to narrow differences between partners, another to accept one partner or position as dominant. In (...) a solid and lasting policy, any of these options has to be agreed upon by all the partners involved. In this article, I argue that context sensitivity and a shared picture of the situation are necessary bases for a solid food policy. Two methods for policy discussion are elaborated on and religious slaughter is given as an example of a heterogeneous setting with strongly diverging ideals. Several aspects have to be respected from the outset, such as culture, religion, and value systems. This condition is partly met in a model of informed consent and in a consensus model. The informed consent model is regarded as insufficient, because it lacks both methods of dealing with hierarchies and the goal of finding a shared and nuanced picture of the situation. A consensus model meets these tasks but might on the other hand, among other things, be too difficult to follow and to administer. For both models, some difficulties with justification of decisions arise. Five essential elements emanating from a combination of these models are suggested as a basis for a decision process regarding food policies: respect for each discussion partner, context sensitivity, respect for arguments including emotions, a shared picture of the situation, and finally relating theory and practice. (shrink)

As public awareness of environmental issues and animal welfare has risen, catering to public concerns and views on these issues has become a potentially profitable strategy for marketing a number of product types, of which animal products such as dairy and meat are obvious examples. Our analysis suggests that specific marketing instruments are used to sell animal products by blurring the difference between the paradigms of animal welfare used by producers, and the paradigms of animal welfare as perceived by the (...) public. These instruments rely on ethical, political and sustainable consumption discourses in order to sell one image of animal welfare in intensive animal production while the actual production at the same time presupposes a quite different paradigm of animal welfare. Specifically, product advertising utilizes representations tied to concepts of naturalness in depictions of both animal lives and product processes as “natural”. Product marketing suggests a coherence between nature, production process, and end product, thereby creating associations that the lives of production animals are lived in nature and that their products bring a wholesome and sustainable naturalness to the consumer—thus attempting to display a green, eco-, climate-, and animal friendly production. By analyzing a number of cases from the Scandinavian food market, this paper thus illustrates the tensions between paradigms of animal welfare and concepts of naturalness as these are used in animal product marketing, discusses the ethical implications of this type of marketing communication, and stresses the need for transparency in the area of animal welfare. (shrink)

The concept of animal welfare refersto the animal''s quality of life. The choice ofdefinition always reflects some basicvaluation. This makes a particular conceptionof welfare value-dependent. Also, the animalhusbandry system reflects certain values oraims. The values reflected in the chosenconception of animal welfare ought tocorrespond to values aimed for in the husbandrysystem. The IFOAM Basic Standards and otherwritings dealing with organic animal husbandryshould be taken as a departure point for adiscussion of how to interpret the conceptionof welfare in organic farming systems. (...) Theconception of welfare is related to two corevalues in the organic agriculture movement.These core values should be considered in termsof (1) aim for holistic view and (2) aim forsustainability. A third, implicit core value,based on bio- and ecocentric views: (3) respectfor nature is needed as a supplement to thesetwo core values. There are importantimplications of these core values for an``organic'''' conception of animal welfare and forconfronting two dilemmas due to conflictinginterests. Comparisons among the three commonlyused welfare definitions will show thesuperiority of the third approach, which canprovide an outline for a conception of animalwelfare more suitable for organic farmingsystems. This outline combines a holisticecocentric approach with respect for theindividual animal, and it can be used as thebasis for a complex definition with emphasis onnatural behavior. Such a systemic approachconsiders welfare in relation to differentsystemic levels. The systemic view also offerspossibilities for resolving the dilemmas in newways. (shrink)

In Memoriam: Vonne Lund (July 4th 1955–June 3rd 2009) Content Type Journal Article Pages 101-103 DOI 10.1007/s10806-010-9275-1 Authors Helena Rocklinsberg, Department of Animal Environment and Health; Ethics, Swedish University of Agricultural Sciences (SLU), Box 7068, 750 07 Uppsala, Sweden Mickey Gjerris, Danish Centre for Bioethics and Risk Assessment, University of Copenhagen, Rolighedsvej 25, 1958 Frederiksberg C, Denmark Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863 Journal Volume Volume 24 Journal Issue Volume 24, Number 2.

Tom Regan encapsulated his principle of harm as a prima facie direct duty not to harm experiencing subjects of a life. However, his consideration of harm as deprivation, one example of which is loss of freedom, can easily be interpreted as a harm, which may not be experienced by its subject. This creates a gap between Regan’s criterion for moral status and his account of what our duties are. However, in comparison with three basic paradigms of welfare known in nonhuman (...) animal welfare science, Regan’s understanding coheres with a modified version of a feelings-based paradigm: not only the immediate feelings of satisfaction, but also future opportunities to have such feelings, must be taken into account. Such an interpretation is compatible with Regan’s understanding of harm as deprivation. The potential source of confusion, however, lies in Regan’s own possible argumentative mistakes. (shrink)

This article explores what an ethicfor organic animal husbandry might look like,departing from the assumption that organicfarming is substantially based in ecocentricethics. We argue that farm animals arenecessary functional partners in sustainableagroecosystems. This opens up additional waysto argue for their moral standing. We suggestan ethical contract to be used as acomplementary to the ecocentric framework. Weexpound the content of the contract and end bysuggesting how to apply this contract inpractice. The contract enjoins us to share thewealth created in the agroecosystem (...) (by ourjoint contributions) by enjoining us to carefor the welfare and needs of the individualanimal, and to protect them from exploitation(just as human co-workers should not beexploited). The contract makes promoting goodanimal welfare a necessary condition forbenefiting farm animals. Animals for their partare guaranteed coverage under the contract solong as they continue to contribute to thesystem with products and services. (shrink)

Opposition against greenhouse gas emissions reductions is strong among some conservative Christian groups, especially in the United States. In this paper, we identify five scripture-based arguments against greenhouse gas mitigation put forward by a core group of Christian conservatives (‘the Cornwallists'): the anti-paganism argument, the enrichment argument, the omnipotence argument, the lack of moral relevance argument and the cost-benefit argument. We evaluate to what extent the arguments express positions that can be characterised as climate science denialist and to what degree (...) they are consistent with support for climate adaptation. Using Stefan Rahmstorf's (2004) taxonomy of climate science denial, we conclude that the Cornwallists could be labelled climate change deniers. However, their opposition is not only based on denial of climate science but often rests on premises that render the science irrelevant, a position we term ‘relevance denialism’. (shrink)

The introduction of new medical treatments based on invasive technologies has often been surrounded by both hopes and fears. Hope, since a new intervention can create new opportunities either in terms of providing a cure for the disease or impairment at hand; or as alleviation of symptoms. Fear, since an invasive treatment involving implanting a medical device can result in unknown complications such as hardware failure and undesirable medical consequences. However, hopes and fears may also arise due to the cultural (...) embeddedness of technology, where a therapy due to ethical, social, political and religious concerns could be perceived as either a blessing or a threat. While Deep Brain Stimulation (DBS) for treatment resistant depression (TRD) is still in its cradle, it is important to be proactive and try to scrutinize both surfacing hopes and fears. Patients will not benefit if a promising treatment is banned or avoided due to unfounded fears, nor will they benefit if DBS is used without scrutinizing the arguments which call for caution. Hence blind optimism is equally troublesome. We suggest that specificity, both in terms of a detailed account of relevant scientific concerns as well as ethical considerations, could be a way to analyse expressed concerns regarding DBS for TRD. This approach is particularly fruitful when applied to hopes and fears evoked by DBS for TRD, since it can reveal if our comprehension of DBS for TRD suffer from various biases which may remain unnoticed at first glance. We suggest that such biases exist, albeit a further analysis is needed to explore this issue in full. (shrink)

The European Commission has recently proposed the introduction of legally binding quotas for women on corporate boards of European companies. This proposal has put the spotlight on the question of whether increasing female representation on the board brings economic benefits to the firm. In order to shed light on the issue, this study investigates the direct and indirect effects of women on the board on firm value. We use a simultaneous equation model to estimate the effects of women on the (...) board on firm value, financial performance, and compliance with ethical and social principles adopted by the firm. We find no evidence that a higher female representation on the board directly affects firm’s value. However, we find indirect effects. Women on the board are positively related with financial performance (measured in terms of return on assets and return on sales) and with ethical and social compliance, which in turn are positively related with firm value. The findings in this study suggest that greater female representation on corporate boards of large European firms can increase firm value indirectly. Further, part of the indirect effect comes from stronger compliance with ethical principles, something that is not captured by accounting-based financial performance. (shrink)

We are grateful to Paul S. Appelbaum and Wayne Martin for their thoughtful remarks on our paper. Among the various aspects that we might address and refute in return, we have decided to focus on just two issues that we believe have potential to advance the debate. According to Appelbaum, the “assessment of an intuitive process is being predicated on a patient having the ability to reflect on determinants of which he may be completely unaware.” In this passage, he points (...) to an apparently “self-evident paradox.” Also, Martin is skeptical about the assessment of intuitive reasoning ability. We agree that relying entirely on unarticulated gut feelings is problematic in terms of... (shrink)

Resumen La educación de las emociones ha sido promovida recientemente desde el giro afectivo en las ciencias sociales. Sin embargo, gran parte de los análisis educativos no tratan las emociones llamadas políticas o públicas, definidas por Martha Nussbaum como aquellas relacionadas con el Estado, sus instituciones y los conciudadanos. Este artículo presenta una guía para una educación ciudadana basada en emociones políticas, fundamentando que su educabilidad está habilitada por el desarrollo de la autorreflexión y que, a partir de ello, es (...) posible determinar categorías de emociones que favorecen la convivencia democrática, como son su adecuación, su direccionamiento y su apertura o clausura de las fronteras del yo. Esas categorías, inspiradas en los trabajos de Martha Nussbaum, Jon Elster y Adela Cortina, se ofrecen como guía metodológica para una educación ciudadana que procure el cultivo de la autorreflexión en relación con las emociones políticas. Dicha guía podría superar la actual dificultad tanto de enseñar como de evaluar la dimensión política de las emociones en la educación formal.The education of emotions has recently been promoted by the affective turn in the social sciences. However, most of these approaches to emotions fail to undertake a work in the field of emotions called political or public, as defined by Martha Nussbaum as the emotions that refer to the State, its institutions and the fellow citizens. This article seeks to present a guide for a citizen education based on political emotions, on the grounds that their educability is enabled by the development of self-conscious reflection and that it is therefore possible to determine categories of emotions that favor democratic coexistence, such as their adequacy, their direction and their opening or closing of the borders of the self. These categories, inspired by Martha Nussbaum’s, Jon Elster’s and Adela Cortina’s works, are offered as a methodological guide for a citizen education that seeks the cultivation of self-conscious reflection in relation to political emotions. This guide could overcome the current difficulty of both teaching and evaluating the political dimension of emotions in formal education. (shrink)

Background: Dignity is a multidimensional construct that includes perception, knowledge, and emotions related to competence or respect. Attitudes to aging are a comprehensive personal view of the experience of aging over the course of life, which can be influenced by various factors, such as the levels of health and self-sufficiency and social, psychological, or demographic factors. Aim: The purpose of this study was to explore the attitudes to aging of home-dwelling and inpatient older adults, and whether dignity and other selected (...) factors belong among the predictors influencing attitudes to aging in these two different groups of older adults. Research design: Cross-sectional study using a set of questionnaires: Patient Dignity Inventory, Attitudes to Aging Questionnaire, and Barthel Index. Pearson and Spearman correlation analyses and multivariable linear regression were used for statistical processing. Participants and research context: 233 inpatients and 237 home-dwelling older adults participated in the research in two regions of the Czech Republic. Ethical considerations: Institutional Review Board approval was received from the authors’ university. Findings: The inpatients had more negative attitudes to aging (M = 74.9±10.9; P <0.0001). The predictors of their attitudes to aging were gender and dignity. Women ( β = −2.969, P = 0.045) and inpatients with poor dignity ratings ( β = −0.332, P <0.0001) had more negative attitudes to aging. The predictors for home-dwelling older adults were education, living arrangement, and dignity. More negative attitudes to aging were found in older adults with lower levels of education ( β = 2.716, P = 0.007) who lived alone ( β = 2.163, P = 0.046) and rated their dignity as low ( β = −0.325, P <0.0001). Discussion and Conclusions: The results of this study add to the understanding that a sense of dignity is an important predictor of attitudes to aging for both home-dwelling older adults and inpatients. (shrink)

Is food’s naturalness conceptually connected to its healthiness? Answering the question requires spelling out the following: (1) What is meant by the healthiness of food? (2) What different conceptual meanings the term natural has in the context of food? (3) Are some of those meanings connected to the healthiness of food? In this paper the healthiness of food is understood narrowly as food’s accordance with nutritional needs of its eater. The connection of healthiness to the following five food-related senses of (...) the term “natural’’ is analyzed: naturalness as nutritive suitability, naturalness as moderate need satisfaction, naturalness as lack of human influence, naturalness as authenticity, and naturalness as familiarity. It is concluded that some very common current uses of the term “natural,” such as naturalness as lack of human influence, are not conceptually connected to the healthiness of food. Nevertheless, the first two senses of naturalness are strongly conceptually connected to healthiness in the food context and the last one may be indirectly related to it. Thus, desire for natural food is not necessarily mistaken and misguided. (shrink)

Provability, Computability and Reflection.

Este trabajo analiza algunas de las consecuencias jurídicas internacionales de la implicación de Estados extranjeros en el proceso de secesión catalán, presentando los datos de los que se dispone hasta ahora. Se seleccionan los comportamientos de la Federación de Rusia y del Reino de Bélgica y se analiza la posible subsunción de estos hechos en la norma internacional relativa a la prohibición de intervención en los asuntos de otros Estados. Se demuestra la difícil sino imposible imputación de responsabilidad internacional en (...) ambos casos. Pero, a la vez, los hechos muestran el interés ruso por ejercer su influencia en la zona y la irresponsabilidad política de algunos líderes secesionistas que consideraron que la República catalana bien valía la sumisión a un Estado autoritario como Rusia. Por su parte, el silencio de los dos Gobiernos de España ante los hechos de Waterloo, muestran, hacia el exterior, un posicionamiento de Estado débil ante los socios europeos y euroatlánticos; hacia el interior muestran a unos gobernantes con poco aprecio por la defensa de la Democracia y el Estado de Derecho, así como con un total desprecio por el derecho a la libre determinación interna de toda la población estatal. (shrink)

This article explores anti-racist education in business schools amidst the backlash against critical race theory in an anti-Black world. I conduct an autoethnography of my experiences as a woman of colour and management educator who has attempted to bring critical discussions of race and racism into my classrooms. The article examines the barriers to anti-racist teaching in business schools and shows how they interweave individual/interpersonal, institutional, and ideological domains of power. Through my stories, I offer an account of the ways (...) anti-racist education may be limited when it relies on the efforts of individual academics and reveal the tolls that anti-racist education can take on the educator, especially when they are navigating wider systems that are hostile to racial justice. By interrogating the challenges of anti-racist education, I also reflect on the practices and conditions that make meaningful anti-racist education possible. (shrink)

Acting for the good of the patient is the most fundamental and universally acknowledged principle of medical ethics. However, given the complexity of modern medicine as well as the moral fragmentation of contemporary society, determining the good is far from simple. In his philosophy of medicine, Edmund Pellegrino develops a conception of the good that is derived from the internal morality of medicine via the physician-patient relationship. It is through this healing relationship that rights, duties, and privileges are defined for (...) both physicians and patients. Moreover, this relationship determines the characteristics or virtues that are necessary to engage in the medical telos. This paper addresses the role of the moral virtues in clinical medicine and the physician-patient relationship. First, it provides a brief background of the Aristotelian foundations of virtue-ethics. Second, it delves into Pellegrino’s philosophy of medicine understood as a practice oriented towards a teleological goal. Third, it relates the telos of medicine to the notion of the medical community as a fundamentally moral community. Finally, it concludes with a section that creates a dialogue between virtue ethics and principlism. (shrink)

Storchak, Ehlis, and Fallgatter provide an extensive literature review on electrophysiological measurements, which indicate that general predictive deficits in self‐monitoring are associated with various positive symptoms in patients with schizophrenia.

ver since the traditional criteria for medical decision-making capacity (understanding, appreciation, reasoning, evidencing a choice) were formulated, they have been criticized for not taking sufficient account of emotions or values that seem, according to the critics and in line with clinical experiences, essential to decision-making capacity. The aim of this paper is to provide a nuanced and structured overview of the arguments provided in the literature emphasizing the importance of these factors and arguing for their inclusion in competence evaluations. Moreover, (...) a broader reflection on the findings of the literature is provided. Specific difficulties of formulating and measuring emotional and valuational factors are discussed inviting reflection on the possibility of handling relevant factors in a more flexible, case-specific, and context-specific way rather than adhering to a rigid set of operationalized criteria. (shrink)

El siguiente trabajo analiza los sentimientos morales dentro del voluntariado como una práctica cívica que enlaza el individualismo, eje axial de la cultura contemporánea, y el altruismo, entendido como un comportamiento extraordinario, tanto social como moralmente. En concreto, se estudian las motivaciones del voluntariado formal, dejando de lado la ayuda informal y espontánea. Aparecen tres discursos que se presentan como tipos ideales, aunque en todos ellos se combinen la dicotomía altruismo/egoísmo. Tales discursos son el individualista, el cristiano y el cívico, (...) y expresan los lenguajes morales contemporáneos que hablan sobre los valores en torno a la vinculación social y los sentimientos morales a ella asociados. (shrink)

The European Union’s policies regarding genetically modified food are based on the precautionary principle and the requirement of respecting consumers’ autonomy. We ask whether the requirement of respecting consumers’ autonomy regarding GMF implies that both GMF and non-GMF products should be available in the market. According to one line of thought, consumers’ choices may be autonomous even when the both types of products are not available. A food market with only GMF or only non-GMF products does not strictly speaking compel (...) people to buy the type of products available, and a possibility to refuse to buy is enough for consumers’ choice to be autonomous. According to another line of thought, the unavailability of GMF or non-GMF products restricts the autonomy of those consumers who are unwilling to use the only type of products available in the market. From the point of view of autonomy, a food market with only GMF or only non-GMF products does not offer enough alternatives for consumers. Moreover, the whole point of the European Union’s requirement of respecting consumers’ autonomy is to enable an autonomous choice between GMF and non-GMF—not just to give a possibility to refrain from buying. However, this does not imply that producers, processors, wholesalers, retailers, or public authorities have a moral duty to see that there are both GMF and non-GMF products available in the market. The requirement to respect autonomy is prima facie in nature, and in the context of GMF, other prima facie requirements are often stronger and override it. Not only the consumers’ autonomy of choice but also environmental values, other people’s well-being, and the autonomous choice of farmers, retailers, and other relevant parties should be respected. Thus, according to the both lines of thought, the requirement to respect consumers’ autonomy of choice does not imply that there should be both GMF and non-GMF products available in the market. (shrink)

In most western countries, there is a 'human organ shortage' with waiting lists for the performance of transplantation. In a recent report of the UNOS Ethics Committee it is stated that there are approximately 31,000 potential recipients on waiting lists, but only one fourth of potential donors give their specific consent. Xenotransplantation--defined as the transplantation of animal cells, tissues or organs into human beings--is associated with particular ethical dilemmas, namely the problems of efficiency and safety of this medical procedure. The (...) objective of this study is to analyse the ethical dilemmas in xenotransplantation with the background of a personal view of moral life. Also, xenotransplantation will be evaluated as far as the legal regulation of transplantation is concerned. In particular, we will consider patients rights in accordance with existing laws on organ and tissue transplantation, animal research and clinical trials. (shrink)

This article argues that while ethical leadership in mainstream theorising is assumed to be a cognitive exercise, leaders’ bodies in fact play a significant role in the social construction of ethical leadership. Their bodies become particularly potent when leaders are depicted via the interplay between visual and verbal modes in the media. In order to extend current understandings of ethical leadership, this study employs a discourse analytic approach to examine how visual and verbal devices convey ethical leadership for two of (...) Australia’s major bank chief executive officers—John Stewart and Ralph Norris—before and during the global financial crisis. Based on the analysis, this article demonstrates that ethical leadership is constructed through the confluence of elite and working class masculinities that is multimodally embodied and disembodied. The article suggests that what it means to be an ethical leader is invariably informed by class-based patriarchal norms that can serve to reinforce the masculinisation of ethics. (shrink)

Background: As frail older people might have difficulties in expressing themselves, their needs are often interpreted by others, for example, by significant others, whose information health care staff often have to rely on. This, in turn, can put health care staff in ethically difficult situations, where they have to choose between alternative courses of action. One aspect that might be especially difficult to express is that of existential loneliness. We have only sparse knowledge about whether, and in what way, the (...) views of frail older persons and their significant others concerning existential loneliness are in concordance. Objective: To contrast frail older (>75) persons’ experiences with their significant others’ perceptions of existential loneliness. Methods: A case study design was chosen for this study. Individual interviews with frail older persons (n = 15) and interviews with their significant others (n = 19), as well as field notes, served as a basis for the study. A thematic analysis was used to interpret data. Ethical considerations: This study was conducted in accordance with the principles of research ethics. Findings: The findings showed three themes: (1) Meaningless waiting in contrast to lack of activities, (2) Longing for a deeper connectedness in contrast to not participating in a social environment and (3) Restricted freedom in contrast to given up on life. Discussion: Knowledge about the tensions between older persons’ and their significant others’ views of existential loneliness could be of use as a basis for ethical reflections on the care of older people and in the encounter with their significant others. Conclusion: It is of importance that health care professionals listen to both the frail older person and their significant other(s) and be aware of whose voice that the care given is based on, in order to provide care that is beneficial and not to the detriment of the older person. (shrink)

Philanthropic giving among leaders is often assumed to be an expression of ethical leadership in both academic and media discourses; however, this assumption can overlook the ways in which philanthropy produces and is underpinned by inequality. In order to extend current understandings of ethical leadership, this study employs a critical discourse analytic approach to examine how the link between philanthropy and ethical forms of leadership is verbally and visually constructed in the media. Based on the analysis, the article demonstrates how (...) the construction of Australian philanthropists as ethical leaders is achieved through their representation via three paradoxical identities: Aristocratic Battlers; Caring Controllers; and Publicity-Shy Celebrities. These discourses are mediated by Australian cultural norms and serve to conceal yet ultimately reinforce social and economic inequality. The article proposes that a critical discursive approach to understanding leadership ethics can help to explore the hidden or adverse effects of ostensibly ethical practices. (shrink)

Este artículo retoma la potencia de la figura del flâneur que Walter Benjamin toma de Charles Baudelaire a la luz de los efectos que han tenido los desarrollos de la tecnología en las grandes urbes contemporáneas. Analiza algunos de los senderos explorados por autores como Steven Shaviro, Manuel Castells y Katherine Hayles en torno al desarrollo de Internet y la inteligencia artificial, con el fin de actualizar algunas de las inquietudes y fabricaciones que Benjamin nos heredó para poder pensar así, (...) algunas estrategias y/o herramientas y poder fabricar un despertar, tal y como lo pensaba Benjamin. (shrink)