Silence is reserved for what cannot be verbally expressed. The well-known Wittgensteinian quote summarizes an established understanding of the relationship between language and silence: because language is not enough to account for reality and thinking, it must be transcended by other means of expression, like music or silence. But what if the opposite is the case and silence is not the extension but the precondition of language, the ultimate source of meaning? This paper explores how this is the phenomenological and (...) Derridean philosophical framework of Coetzee’s novels, a literary universe created from the will to signify and build singular meanings. (shrink)

Este trabajo analiza la huella del estoicismo clásico en el cine de Aki Kaurismäki. Distingue tres tipos de aproximaciones a la obra de Epicteto a lo largo de la trayectoria cinematográfica del director finlandés: películas protoestoicas, dramas antiestoicos que muestran el fracaso del Enquiridión y películas de un estoicismo revisado que lo hacen compatible con la empatía, la solidaridad y el carácter fundamental de las relaciones afectivas para la vida humana en nuestro presente. Frente a la visión triunfante del individuo (...) hecho a sí mismo, preconizada por el «neoestoicismo» en boga, los estoicos perdedores humanos de Aki Kaurismäki nos llevan de regreso al verdadero propósito del arte de vivir epictetiano: aminorar y evitar el sufrimiento humano. (shrink)

In a problematic relationship with the noted continuity between Port-Royal’s Grammar and Francisco Sánchez’s Minerva, and with both regarding the recent developments in Linguistics, this essay tries to go into detail about the differences between these approaches, and specially about the relations between grammar and thought in Sánchez and Port Royal’s works.

RESUMEN El trabajo tiene como objetivo revelar la contribución social de médicos camagüeyanos negros a la educación católica, a partir de su relación con los colegios regentados por la Iglesia, en un contexto marcado por desigualdades raciales. Se utilizaron métodos teóricos como la revisión documental y bibliográfica, también fueron aplicadas historias de vida y entrevistas. La investigación se centra en el quehacer asistencial de médicos camagüeyanos, vinculados a las Hermanas Oblatas de la Providencia, en particular a los colegios a cargo (...) de estas monjas negras, que educaban a niñas y niños de ese color de piel. Se pudo esclarecer quiénes fueron los doctores más vinculados a esas instituciones y establecer cuál fue su labor en ellas en las décadas del 40- 50 del siglo XX. Queda valorada su contribución social en la asistencia brindada a ese segmento poblacional y al significado de esta sin la mediación de prejuicios raciales. ABSTRACT The purpose of this paper is reveal the social contribution of black Camagüey doctors to the Catholic education from it relation with the schools occupied by the church in a context marked by racials ineguality. It put in practical use theoric methods such as documentary an bibliographical revisión; it also were aplyed life history and entreviews. The research it focus in the assistance job of the Camaguey doctor linked to the Sisters Providence Oblates, especially the schools of these black nuns who give education to black girls and boys. The paper show who were the doctors most linked to these religious institution and to situate their Jobs in these schools in the ´40 and ´50 of the 20 th century. Their social contribution is valved in this type of population and the meaning of this contribution with out racial prejudice. (shrink)

Esta investigación tiene como objetivo principal reflexionar sobre la efectividad de las aplicaciones de arqueología virtual en públicos escolares para la comprensión y el aprendizaje del patrimonio arqueológico con el fin de aprehender de qué manera las tecnologías, como la Realidad Aumentada y la Realidad Virtual, pueden aportar un valor añadido a las propuestas educativas realizadas por museos y sitios arqueológicos que no cuentan con esta inclusión. El análisis exploratorio del caso se realiza en el Museo del Mar de Santa (...) Pola (España) que ha desarrollado este tipo de aplicaciones en el yacimiento arqueológico romano que gestiona, el Portus Ilicitanus. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Creativity Belongs to the Person, not to DiseaseJuan J. López-Ibor Jr. (bio) and María-Inés López-Ibor (bio)Keywordscreativity, patho-biography, Saint Teresa, visionsIn the paper, “From the Visions of Saint Teresa of Jesus to the Voices of Schizophrenia,” Cangas, Sass, and Pérez-Álvarez (2008) take an original approach to patho-biography that is very welcome.The temptation to designate historical individuals or characters of fiction as suffering from mental disease has always produced (...) disagreeable feelings in me. This sort of abuse of psychiatry and of the people in question is parallel to the abuse by the media or lay citizens when they describe, say, an especially violent murderer as a schizophrenic—forgetting that the vast majority of people with schizophrenia are not in the least violent. Having read Santa Teresa’s writings during my adolescence, well before I even considered entering medicine, I reacted to comments about her alleged psychiatric illnesses with uneasiness, to put it mildly. The Santa Teresa of La Vida de la Santa Madre Teresa de Jesús (her autobiography), of the Camino de Perfección, and of the El Castillo Interior was surely not a mental patient, it seemed to me. The same would apply to San Juan de La Cruz, Jean D’Arc, Don Quijote, Sancho Panza, Edipus, and Clitemnestra, to mention a few. Even van Gogh’s paintings did not seem to me the productions of a patient with schizophrenia or epilepsy. Of course all of them may have suffered, at certain periods of life, symptoms attributable to a mental disorder, but their creativity rested elsewhere, and was often manifest during healthy periods of their lives. After years spent fighting the stigma of mental diseases, and after organizing several exhibitions of works of art of people with mental diseases, we came to the conclusion that creativity and singularity belong to the person, not to the illness. Some of the diseases of these individuals may have being accidents (van Gogh’s hallucinations and psychotic symptoms, for example, were most probably due to intoxications with absinthe, then rich in hallucinogenic alkaloids such as tujone), or, together with other life circumstances, may have had unspecific influences on the person’s condition. In contrast with many other psychiatric disorders that are represented in ancient Greek and Roman literature, there are no descriptions of individuals with schizophrenia in the Greek and Roman literature dating from the fifth century bc to the beginning of the second century Ad (Evans et al. 2003), and several authors have speculated that schizophrenia did not exist before the eighteenth century (Ellard 1987).Caution is important when dealing with mental health and religious issues in contrast with creativity. The creativity of people suffering from bipolar disorders is well recognized (Jamison 1993) and [End Page 277] the same applies to alcohol and drug intoxication. Tellenbach (1986) has also written on the creativity of depressed persons, although he refers more to the disposition of mood (Schwermut) than to clinical depression as such. The link between melancholia and genius put forward by Aristotle has often been misinterpreted. The philosopher was considering the melancholic temperament and not the melancholic illness as we would understand it today. Of the four temperaments, it is in his view only the melancholic that is gifted with creativity. The sanguine person seeks the immediate pleasures of life, the choleric one considers himself powerful and dedicates himself to manifesting this power, and the phlegmatic individual is disconnected from life and seeks to live without effort or pleasure. The melancholic temperament leads to creativity because of the predominance of doubt, reflection, and dissatisfaction with the miseries of life.Freud’s notion of religiosity as a collective obsessive neurosis is totally mistaken, in my view. The three main themes of obsessions are cleanliness, order, and guilt. In none of these cases is the theme the goal of the action; rather, it is a strategy to contain anxiety. As a consequence, patients with obsessions and compulsions about dirt and cleanliness tend to be dirty themselves, because the real purpose of their compulsions is not in fact to be clean but rather to satisfy a ritual. When order... (shrink)

This essay is an attempt to read Merleau-Ponty’s ln Praise of Philosophy as a text in which the French phenomenologist breaks with Sartre and at the same time states his view on philosophical engagement and the relation between philosophy and politics. By reading this Lecture as a reply to Sartre I shall argue that there is a connection between this text and the lively debate that in the fifties opposed the two French philosophers on the place of philosophy in the (...) Lebenswelt. In the letters exchanged at the time, first edited by François Ewald and published in 1994, one can find evidence for understanding their different views. In the Lecture Merleau-Ponty never mentions either Sartre’s name or his philosophy. However, I shall argue that some of Merleau-Ponty’s most important theses are directed against Sartre, namely, when the former claims that there is an opposition between the philosopher and the man of action (or the professional politician). In part one I shall analyse Sartre’s letter to Merleau-Ponty claiming that the Lecture is a self-justification of sorts and accusing him of practising the phenomenological ɛπoχη. This accusation by Sartre is evidence of a clear difference between the sartrean concept of “existential engagement” and Merleau--Ponty’s own concept of the refusal of choice. In part two, I shall try to show that ln Praise of Philosophy belongs to Merleau-Ponty’ s inquiries in phenomenology and this fact must be taken into account. The analysis of Merleau-Ponty’ s letter to Sartre explaining the Lecture clearly shows the relation between the concept of good ambiguity and the concept of engagement. At this point it becomes quite obvious that the dispute between the two philosophers is not over the meaning of engagement but indeed about the meaning of phenomenology and phenomenological ɛπoχη. I shall argue that Merleau-Ponty’s ambiguity is mainly a kind of the husserlean ɛπoχη. I shall also claim that one finds a clear echo of Husserl’ s Vienna Lecture in Merleau-Ponty’ s ln Praise of Philosophy. Finally, I shall show that both lectures are replies to unmentioned philosophers, in which both refuse to identify philosophy with political engagement or national engagement. For them, the task of philosophy is truth as engagement with humanity. (shrink)

O Índex Auctorum Damnatae Memoriae é, tal como todos os índices de livros proibidos posteriores a 1564, herdeiro do índice tridentino. O cotejo estabelecido entre os dois índices ibéricos de 1612 e 1624 e o documento apresentado reforçam a ideia de que o índice de 1624 tem sido erroneamente apelidado de jesuítico. Esta acusação, nascida da campanha pombalina contra a Companhia de Jesus, amplificada no século XIX, aceite no século XX e de que ainda se vive no século XXI, carece (...) de fundamentação objectiva. (shrink)

A growing body of research has suggested that high levels of family functioning—often measured as positive parent–child communication and low levels of parental stress—are associated with stronger cognitive development, higher levels of school engagement, and more successful peer relations as youth age. The COVID-19 pandemic has brought tremendous disruption to various aspects of daily life, especially for parents of young children, ages 3–5, who face isolation, disconnection, and unprecedented changes to how they engage and socialize. Fortunately, both youth and parent (...) brains are plastic and receptive to change. Resilience research shows that factors such as engaging in acts of kindness, developing trusting relationships, and responding compassionately to the feelings of others can help lay new neural pathways and improve quality of life. Yet, little research has investigated the effects of brain healthy parental practices of kindness with pre-school aged children. The current study examines whether an interactive, parent–child kindness curriculum can serve as a potentiator for brain health as measured by resilience and child empathy levels. During a peak of the pandemic, mother participants between the ages of 26–46 completed questionnaires on parental resilience levels and parent-reported child empathic pro-social behaviors before and after engaging in a 4 weeks online, self-paced, kindness curriculum. Half of the group received additional brain health education explaining the principles of neuroplasticity, empathy, perspective taking, and resiliency. Mothers in both groups showed increased resilience and reported higher levels of empathic behavior in their child after completing the curriculum. There was no significant difference between groups. Comparison of mean resilience levels during COVID-19 to pre-pandemic general means indicated that mothers are reporting significantly lower levels of resilience as well as decreased empathetic behaviors in their children. These results support the notion that kindness is a powerful brain health booster that can increase resilience and empathy. This research study was timely and relevant for parents in light of the myriad of stresses brought about by the ongoing COVID-19 pandemic. There are broader public health implications for equipping individuals with tools to take a proactive and preventative approach to their brain health. (shrink)

Se reflexiona sobre la posible autoría del documento que se conserva en la Biblioteca Nacional de Madrid, “_Censura_ sobre los Anales de Tácito…”, ms. 13086. El colector de la miscelánea lo catalogó como anónimo a pesar del nombre que figura en una hoja adjunta al documento: Pedro Ponce de León. En este artículo se plantea una hipótesis sobre su posible autoría: Pedro Ponce de León podría ser el seudónimo con el que ocultó su identidad don Diego de Saavedra Fajardo.

This paper presents an approach to the belief system based on a computational framework in three levels: first, the logic level with the definition of binary local rules, second, the arithmetic level with the definition of recursive functions and finally the behavioural level with the definition of a recursive construction pattern. Social communication is achieved when different beliefs are expressed, modified, propagated and shared through social nets. This approach is useful to mimic the belief system because the defined functions provide (...) different ways to process the same incoming information as well as a means to propagate it. Our model also provides a means to cross different beliefs so, any incoming information can be processed many times by the same or different functions as it occurs is social nets. (shrink)

Retraction note: Ortega Camarero, M. T. (2023). Sheltered employment in Spain: Challenges for a new model of special employment centres. HUMAN REVIEW. International Humanities Revista Internacional De Humanidades, 17(3), 1-15. https://doi.org/10.37467/revhuman.v12.4729 The Editorial Office of Eurasia Academic Publishing Group has retracted this article. An investigation carried out by our Research Integrity Department has found a group of articles, among which this one is found, that are not within the thematic scope of the journal. We believe that the editorial process was (...) manipulated and, furthermore, acceptance decisions were made under possibly inappropriate peer review. (shrink)

In open scenarios, agents willing to cooperate must impact the communication barrier between them and their unknown partners. If agents are not relying on any agreement about the meaning they ascribe to the symbols used in the conversation, semantic misalignments will arise on the discourse domain as well, thus making the communication impossible. In wide and heterogeneous scenarios offered by the Web (and its newborn semantic incarnation), traditional and meaning-safe methodologies for communication need to keep abreast of new dynamic communicative (...) interaction modalities. The uncertainties arising from communication between actors which base their behavior on different and heterogeneous knowledge models have to be taken into account, wisely balancing the extent of “reachable knowledge” with the trustworthiness of its information. Main objective of this work is to augment the FIPA Ontology Service Specification with linguistically-aware methodologies for communication, describing a wide-scope framework for multi-agent systems design, semantic integration and coordination. (shrink)

En este artículo se argumenta que el poder de juzgar es una capacidad fundamental para pensar la política. La relevancia de tal capacidad radica en que la estructura y función de los juicios reflexionantes, tal como son leídos por hannah Arendt a partir de la Crítica del Juicio kantiana, nos permiten explicar el difícil equilibrio entre los juicios compartidos en las comunidades y la posibilidad de la crítica.

Background: This study investigated the factors affecting the acceptability in France of abortions. Method: 80 study participants from Toulouse and 124 from Metz judged the acceptability of abortion in 64 vignettes composed of five factors: 1) the adolescent's age (15 or 17.5 years), 2) the adolescent's plans to continue schooling or not, 3) the fetus' age (1, 2, 3, or 4 months), 4) the adolescent's parents' agreement or not, and 5) the agreement or not of baby's father. Results: Three clusters (...) were noted: 1) abortion is never acceptable (8% of participants), 2) abortion is always acceptable (23%), and 3) acceptability of abortion depends on the circumstances (63%). In the majority cluster (3), all five factors had significant effects, but the fetus's age accounted for most of the variance (78%). Conclusion: Most subjects in this study judged, in accordance with French law, that the acceptability of induced abortion in minors depends on the circumstances and, in particular, on the fetus' age. (shrink)

Nel tradurre Processo e realtà è importante considerare che l'opus magnum di Whitehead ha una natura metafisica, cosmologica e sistematica. Il sitema di Whitehead è aperto; le sue categorie sono interrelate e non vanno considerate separate dall'intero del sistema metafisico. Le generalità metafisiche sono difficili da esprimere e il nostro linguaggio è fortemente limitato. Ciononostante, il traduttore di Processo e realtà deve saper cogliere le parole esatte e rigorose al fine di rendere quella vera e propria "rivoluzione linguistica" introdotta da (...) Whitehead nel suo testo. La traduzione italiana bilingue di Processo e realtà condotta da Maria Regina Brioschi ha in questo senso raggiunto un risultato eccezionale. (shrink)

El viaje ha tenido un papel fundamental en la azarosa supervivencia humana, sin embargo nuestro paradigma es rico en quietudes y pautas fijas. De pronto, los escenarios se trastocan, sobreviene la crisis y nada será como era entonces. Todos estamos en tránsito, de conocimientos, de aprendizajes, de identidades, todos estamos forzados a ser migrantes, aunque la cabeza y el corazón intenten apegarse a una concepción del mundo y de la vida que pertenece a otra época ya pasada. El tercer milenio (...) le ha dado buenas razones de emergencia a una comunidad trashumante cuyo origen es la misma inestabilidad a la que tenemos que enfrentarnos. Ese flujo es el cambio de paradigma. ElYo haciéndosees un Yo siempre en tránsito hacia otra parte. Pero para generar este paisaje quieto el sistema dispone de una serie de controles. Nuestra cultura ‘reacciona’ negativamente, desconfía del nomadismo, como también del extranjero. El desorden es una noción compleja, como lo es el encuentro entre muchos azares, que son generadores del caos. (shrink)

Este artículo está motivado por el problema de la responsabilidad colectiva frente a las acciones cometidas por nuestros antepasados y por la pregunta acerca de la legitimidad de las demandas de perdón. Acudiendo al universo conceptual heredado de Hannah Arendt, en este texto se aboga por el ejercicio de la capacidad de juicio como detonante tanto de la demanda de perdón como de la responsabilidad colectiva. El perdón se presenta así no solo como una categoría moral sino fundamentalmente política, imprescindible (...) para reconciliarse con lo acontecido y mirar al futuro con esperanza. (shrink)

En este artículo se parte del reconocimiento de la crisis del actual modelo de desarrollo y del paradigma cartesiano, que han promovido la conciencia entrampada del “guerrero”. Desde la incorporación del pensamiento complejo a través de ejercicios reflexivos, es posible difundir una mirada transdisciplinar que permita enfrentar los problemas de una “sociedad de riesgo”, incentivando la conformación dialógica de un “mundo de la vida saludable”. La difusión de este nuevo humanismo depende de la efectividad de la Reforma Educativa que aún (...) está pendiente. Para ello, se requiere educar sujetos reflexivos, que asuman la propia multidimensionalidad, dispuestos a incorporar los nuevos aprendizajes que ofrece la sociedad globalizada. (shrink)

El artículo ofrece un análisis exploratorio respecto a los límites y obstáculos que presentan los reduccionismos metodológicos en la investigación psicoclínica respecto a la espiritualidad. Por reduccionismo metodológico se entiende el proceso de simplificación y operatividad que exige el mismo diseño experimental adoptado en la investigación psicoclínica. El trabajo se limita a señalar un absurdo que se sigue de la misma implementación de ciertos recortes metodológicos: a saber, aquel diseño metodológico que debería garantizar el abordaje racional de los fenómenos espirituales (...) y religiosos opera muchas veces como facilitador de comprensiones erróneas e incompletas del fenómeno. En este sentido quizás podamos repensar estos diseños de la investigación psicoclínica incorporando o atendiendo en sus formulaciones teóricas al bagaje cognoscitivo de las tradiciones teológicas y espirituales –elementos y principios aparentemente ajenos a la racionalidad científica–. Pues ellas pueden significar un camino posible para que las demostraciones científicas de la salud mental adquieran mayor fuerza explicativa. (shrink)