Aristote, tout aussi bien que Descartes et Kant, fonde en fait la science sur les exigences ou postulats de la raison. L’idéalisme moderne justifie ces postulats en considérant le monde comme l’expression de l’esprit; c’est là une solution traditionnelle remontant à l'antique théorie du Logos ; seulement les idéalistes nient la dualité de l’être et de la pensée ; à cette doctrine d’immanence, on oppose une doctrine ou l’etre et la pensée tirent leur unité ou homogénéité relative d’une unité transcendante, (...) qui n’est pas du même ordre. Les postulats de la raison ont alors une valeur objective parce que la raison est expression d’être. (shrink)

CAN actions be right irrespective of the motives from which they come? Can an action be right though coming from a bad or an ‘indifferent’ motive?

τοτων σ οτωσ χóντων χρ σοκεν νεναι πολλ τε καì παντοα ν πσι τοσ συγκρινομνοισ κα σπρματα π;ντων χρημ;των κα σασ χοντα κα χροισ κα σονσ. κα νθρπονσ τε συμπαγναι κα τ λλα ξᾦα σα Ψυχ;ν χει. κα τοσ γε νθρποισιν ευναι κα πλεισ συνκημνασ κα τ λλα σᾦα óσα κατεσκνασμενα, ωσπερ παρ' ημíν, και την γην αυτοισι πυειν πολλ τε και παντοιων εκεινοι τα ονηιστα συνενεγκμενοι εíσ την οικησιν χρωνται. ταυτα μεν ουν μοι λλεκται περι τσ ποκρισιοσ, xsτι οửκ (...) ν παρ' μíν μóνον ποκπιθεíη, λλ καì λλη. (shrink)

Child-to-parent violence has dramatically risen in the last decade, becoming a concerning issue in many countries, so research on this issue has also increased. However, most of the studies on this topic have been conducted with samples of adolescents, and very few with samples of parents. In addition, the variety of assessment instruments does not reflect the elements of this type of violence. Thus, the current study was aimed to examine the factor structure, reliability, and validity of the Child-to-parent Violence (...) Questionnaire, parents’ version, in a sample of Spanish parents of adolescents. Moreover, the prevalence rates of the different types of violence and the reasons for violence were also examined. A total of 1,012 Spanish parents of adolescents aged between 12 and 17 years old were assessed using the CPV-Q-P. Data indicated a matrix of four factors with 14 items, assessing psychological violence, physical violence, financial violence, and control/domain over parents, and two factors with 8 items capturing the reasons for child-to-parent violence, with adequate psychometric properties. The more frequent type of violence was control and domain over parents, followed by psychological, financial, and physical violence, with no significant differences between mothers and fathers. Otherwise, instrumental reasons were more frequent than reactive types, with no differences between mothers and fathers. The CPV-Q-P is a useful instrument to assess child-to-parent violence from the parents’ perspective in both professional and research settings. (shrink)

Abstract.In contradistinction to the contemporary human sciences, recent theological accounts of the individual‐in‐relation continue to defend the concept of the singular continuous self. Consequently, theological anthropology and the human sciences seem to offer widely divergent accounts of the sense of self‐fragmentation that many believe pervades the modern world. There has been little constructive interdisciplinary conversation in this area. In this essay I address the damaging implications of this oversight and establish the necessary conditions for future dialogue. I have three primary (...) objectives. First, I show how the notion of personal continuity acquires philosophical theological significance through its close association with the concept of personal particularity. Second, through a discussion of contemporary accounts of self‐multiplicity, I clarify the extent of theological anthropology's disagreement with the human sciences. Third, I draw upon narrative accounts of identity to suggest an alternative means of understanding the experiential continuity of personhood that maintains the tension between self‐plurality, unity, and particularity and thereby reconnects philosophical theological concerns with human‐scientific analyses of the human condition. Narrative approaches to personhood are ideally suited to this purpose, and, I suggest, offer an intriguing solution to understanding and resolving the problem of self‐fragmentation that has caused recent theological anthropology so much consternation. (shrink)