La Comisión Mujeres y Ciencia del Consejo Superior de Investigaciones Científicas (CSIC) fue creada en 2002 como comisión asesora de la Presidencia para temas de género. En sus diez años de funcionamiento, la comisión ha contribuido a mejorar la carrera científica de las mujeres investigadoras del CSIC y a aumentar la visibilidad de los resultados de sus investigaciones. En este trabajo se resumen los orígenes y objetivos de esta comisión, así como las actividades realizadas desde 2002, y se analiza la (...) historia de la plantilla investigadora en ese periodo. Se recogen, también, los cambios producidos desde 2005 en la legislación española y europea en materia de igualdad de género. Al analizar específicamente los datos de la situación de las mujeres en 2003 y en 2012 desagregados por áreas de conocimiento, se muestra un avance en la proporción de mujeres en casi todas las áreas pero se está aún lejos del objetivo de paridad. El déficit en la presencia de mujeres es mayor en ciertas áreas y en el nivel profesional más alto, por lo que siguen siendo necesarias medidas activas para promover la igualdad, lo que a su vez contribuirá a la excelencia en las actividades científicas del CSIC. (shrink)

ABSTRACT: In this text, we are going to try to introduce a few brief notes - without excessive pretensions -, concerning those things that, from a historical and also from an intellectual and point of view, surround the figures of Robert Owen, Fourier or Saint Simon. Certainly, intellectually, our sources do not let us notice a very specific influence on the "utopian socialists" of the 19th Century. It will be very difficult to find historical evidence. However, what we can do (...) is to assume the French Revolution of 1789 as a turning point for the radical traditions, both British and Continental, to introduce Romanticism as the real source from which the utopian nineteenth-century thought was derived from. Then, Romanticism is where we will be able to read something about Robert Owen. Likewise, we will approach a very succinct reading of paleo-socialism, focusing on the context of the British Islands where the Industrial Revolution took place to become another great event in the lifetime of the "utopian socialists". Key words: Christianity, Modernity, Industrialism, Utopian Socialism, Socialism, Rationality, History. (shrink)

Parece incompatible escribir sobre reinserción social y alternativas a la prisión y no comenzar recordándonos el artículo 25.2 de la Constitución Española: "las penas privativas de libertad y las medidas de seguridad estarán orientadas hacia la reeducación y reinserción social y no podrán consistir en trabajos forzados". Y es imprescindible recordárnoslo en un momento en que se cuestiona la viabilidad de la reeducación y la reinserción social de las personas condenadas. Seguir creyendo en ella parece que nos vincula a colectivos (...) utópicos [recientemente, impartiendo un curso a miembros de la Policía Local de Madrid, me comentaban irónicamente que estas cosas son para los curas�] o para aquello que, dotados de unas grandes dosis de paternalismo siguen creyendo en la perfectibilidad del ser humano. (shrink)

Resumen Olegario González de Cardedal es precursor y pionero de la Nueva Apologética en España, y, aparte de analizar la credibilidad de la revelación por el signo fundamental Jesucristo, en necesario comprobar si la fe es razonable para el hombre del siglo XXI y sí los argumentos que la explican no son contrarios a la lógica. Entre los distintos pasos para indagarlo se parte de que la fe es significativa para el hombre, objetivo fundamental de este artículo. Las fuentes de (...) estudio empleadas han sido cuarenta artículos del teólogo publicados en distintos medios de comunicación, principalmente en los periódicos ABC y El País. En este estudio, siempre desde la visión del autor, se aclarará algunas características antropológicas señaladas por el autor, basadas en las ciencias humanas; la relación del hombre con lo sagrado; los rasgos más característicos de su Antropología Teológica; y por último se dará respuesta a la pregunta: ¿La fe es significativa para el hombre actual? Se termina con algunas consideraciones sobre el tema.Olegario González de Cardedal is recognized as a Theologian pioneer of the New Apologetic in Spain, and, besides analjzing the credibility of the revelation by the fundamental sign jesús Christ, it is needed to verify whether the Faith remains reasonable for the man on the XXI century, and whether the argu-ments that explain it are not in opposition to the logic. Among the different steps on such a quest, an starting point is that the Faith provides meaning to the man, which is the main pupose of this article. The sources for this study were forty anieles of the theologian in different means, especially on the Spanish newspapers: ABC and El País. Along this study, some anthropologic characteristics pointed out by the Theologian are claúfied, like those based on the human sciences, the relationship between man and the sacred, the most fundamental aspeas of its Theological anthropology, and an answer will be provided to the question: Is Faith significant for the man today? (shrink)

In the international context of a progress toward more inclusive educational systems and practices, the role of Special Education teachers is being transformed. From an inclusive perspective, these professionals increasingly support students and their teachers in the mainstream classroom, avoiding segregation. However, Special Education teachers often struggle to reach and support all students with special needs and their teachers to provide quality inclusive education. For this reason, more research is still needed on in-service training strategies for the inclusion of students (...) with special needs that effectively translate into evidence-based school practices that improve the education of all students. This article analyses the impact of two evidence-based dialogic training programs of Special Education teachers working in mainstream schools carried out in Mexico during the 2018–2019 school year. Through in-depth interviews with participants, it was identified how, after the training, teachers increasingly grounded their actions on scientific evidence and promoted interactive learning environments that improved the educational inclusion of their students with special needs. This training also became the venue to make evidence-based educational actions available to other students without special needs, improving the quality of education provided to all students. (shrink)

Growing population aging is accompanied by a growing fear of suffering dementia. Four hundred and thirty‐six Mexican and Colombian adults completed a survey about their opinion on Medical Assistance in Dying (MAID) for patients with dementia, both in the early stage of the disease and in the advanced stage through an advance directive. In Colombia, MAID is allowed while in Mexico it is banned. The main reasons given by those who agreed with MAID were “right to decide” and “avoiding suffering.” (...) Religious beliefs were the main reason for disagreeing. More Mexicans than Colombians agreed with MAID possibly because Mexicans showed a lower degree of religiosity, and also possibly because there are religious movements against euthanasia in Colombia. The results were discussed considering the current debate about MAID in cases of dementia in general, and about requesting it through an advance directive for patients in the advanced stage of the disease. (shrink)

Background: The first wave of the COVID-19 pandemic caused a shortage of qualified nurses in Spain. As a result, the government authorized the hiring of senior students. Objectives: To explore the ethical dilemmas and ethical conflicts experienced by final-year nursing students who worked during the first outbreak of the COVID-19 pandemic in Spain. Research design: A qualitative exploratory study was conducted using purposive sampling. Semi-structured interviews were carried out using a question guide. Interviews took place via a private video chat (...) room platform. A thematic, inductive analysis was performed of the information gathered. Participants and research context: Eighteen nursing students were recruited from two universities of Madrid, aged between 18 and 65 years old, enrolled in the fourth year of nursing studies and who were hired under a relief contract for health professionals during the pandemic. Ethical considerations: The present study was carried out in accordance with the Declaration of Helsinki, and the study was approved by the Local Ethics Committee of Universidad Rey Juan Carlos. Results: Three specific themes emerged: (a) coping with patient triage, (b) difficulties in providing end-of-life care, and (c) coping with patient death. Nursing students participated in the process of patient selection for resource allocation and ICU bed occupancy. They were shown how to care for patients who were not admitted to the ICU, in their last moments and were faced with the difficulties of applying end-of-life care. Finally, the nursing students were confronted with the death of their patients, in overwhelming numbers and under adverse conditions. Conclusions: These findings can help shed light on the ethical dilemmas and ethical conflicts faced by novice nursing students, incorporated into the workforce during the COVID-19 pandemic. Moreover, it was described that students may normalize the death due to the exhaustion and overwhelmed routine. (shrink)

The papers in this dossier were written within the framework of two research projects on the refutation strategies of radical adversaries in Plato’s and Aristotle’s writings. Both projects, directed by Graciela Marcos and based in the Institute of Philosophy “Dr. Alejandro Korn” (Instituto de Filosofía “Dr. Alejandro Korn”) of the Facultad de Filosofía y Letras of the Universidad de Buenos Aires, were subsidised by the Secretaría de Ciencia y Técnica of this university and by the Agencia Nacional de Promoción Científica (...) y Técnológica (ANCyPT), to whom we would like to express our gratitude. Special thanks also to Fabián G. Mié, who, for several years, has been working on the question of dialectic in Plato and Aristotle and with whom, even if he has not formally joined our team, we have had the good fortune to exchange ideas and discuss many of the issues related to both projects. Fabián Mié’s work is therefore added to the works presented by Lucas M. Álvarez, María E. Díaz, Martín S. Forciniti, Julián Macías and Graciela E. Marcos in this dossier. (shrink)

What kind of thing is a reason for action? What is it to act for a reason? And what is the connection between acting for a reason and rationality? There is controversy about the many issues raised by these questions. In this paper I shall answer the first question with a conception of practical reasons that I call ‘Factualism’, which says that all reasons are facts. I defend this conception against its main rival, Psychologism, which says that practical reasons are (...) mental states or mental facts, and also against a variant of Factualism that says that some practical reasons are facts and others are false beliefs. I argue that the conception of practical reasons defended here provides plausible answers to the second and third questions above; and gives a more unified and satisfactory picture of practical reasons than those offered by its rivals. (shrink)

In this paper I propose a way of characterizing human agency in terms of the concept of a two‐way power. I outline this conception of agency, defend it against some objections, and briefly indicate how it relates to free agency and to moral praise‐ and blameworthiness.

Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter and gender politics (...) in medieval conduct discourse -- Madelon Köhler-Busch. Pushing decorum: uneasy laughter in Heinrich von Dem Türlîn's Diu crône -- Connie L. Scarborough. Laughter and the comic in a religious text -- John Sewell. The son rebelled and so the father made man alone: ridicule and boundary maintenance in The Nizzahon vetus -- Birgit Wiedl. Laughing at the beast: the judensau: anti-Jewish propaganda and humor from the Middle Ages to the early modern period -- Fabian Alfie. Yes . . . but was it funny? Cecco Angiolieri, Rustico Filippi and Giovanni Boccaccio -- Nicolino Applauso. Curses and laughter in medieval Italian comic poetry -- Feargal Béarra. Tromdhámh guaire: a context for laughter and audience in early modern Ireland -- Jean E. Jost. Humorous transgression in the non-conformist fabliaux: a Bakhtinian analysis of three comic tales -- Gretchen Mieszkowski. Chaucerian comedy: Troilus and Criseyde -- Sarah Gordon. Laughing and eating in the fabliaux -- Christine Bousquet-Labouérie. Laughter and medieval stalls -- Scott L. Taylor. Esoteric humor and the incommensurability of laughter -- Jean N. Goodrich. The function of laughter in The second shepherds' play -- Albrecht Classen. Laughing in late-medieval verse and prose narratives -- Rosa Alvarez perez. The workings of desire: Panurge and the dogs -- Elizabeth Chesney Zegura. Laughing out loud in the Heptaméron: a reassessment of Marguerite de Navarre's ambivalent humor -- Lia B. Ross. You had to be there: the elusive humor of the Sottie -- Kyle Diroberto. Sacred parody in Robert Greene's Groatsworth of wit -- Martha Moffitt Peacock. The comedy of the shrew: theorizing humor in early modern Netherlandish art -- Jessica Tvordi. The comic personas of Milton's Prolusion VI: negotiating masculine identity through self-directed humor -- John Alexander. Ridentum dicere verum (using laughter to speak the truth): laughter and the language of the early modern clown "pickelhering" in German literature of the late seventeenth century (1675-1700) -- Thomas Willard. Andreae's ludibrium: Menippean satire in The chymische hochzeit -- Diane Rudall. The comic power of illusion-allusion -- Allison P. Coudert. Laughing at credulity and superstition in the long eighteenth century. (shrink)

In 1969 Harry Frankfurt published his hugely influential paper 'Alternate Possibilities and Moral Responsibility' in which he claimed to present a counterexample to the so-called 'Principle of Alternate Possibilities' ('a person is morally responsible for what he has done only if he could have done otherwise'). The success of Frankfurt-style cases as counterexamples to the Principle has been much debated since. I present an objection to these cases that, in questioning their conceptual cogency, undercuts many of those debates. Such cases (...) all require a counterfactual mechanism that could cause an agent to perform an action that he cannot avoid performing. I argue that, given our concept of what it is for someone to act, this requirement is inconsistent. Frankfurt-style alleged counterexamples are cases where an agent is morally responsible for an action he performs even though, the claim goes, he could not have avoided performing that action. However, it has recently been argued, e.g. by John Fischer, that a counterexample to the Principle could be a 'Fischer-style case', i.e. a case where the agent can either perform the action or do nothing else. I argue that, although Fischer-style cases do not share the conceptual flaw common to all Frankfurt-style cases, they also fail as counterexamples to the Principle. The paper finishes with a brief discussion of the significance of the Principle of Alternate Possibilities. (shrink)

In the past thirty years or so, the doctrine that actions are events has become an essential, and sometimes unargued, part of the received view in the philosophy of action, despite the efforts of a few philosophers to undermine the consensus. For example, the entry for Agency in a recently published reference guide to the philosophy of mind begins with the following sentence: A central task in the philosophy of action is that of spelling out the differences between events in (...) general and those events that fall squarely into the category of human action. There is no consensus about what events are. But it is generally agreed that, whatever events may prove to be, actions are a species or a class of events. We believe that the received view is mistaken: actions are not events. We concede that for most purposes, the kind of categorial refinement which is involved in either affirming or denying that actions are events is frankly otiose. Our common idiom does not stress the difference between actions and events, at least not in general terms, because it has no need to. Perhaps it sounds a little odd to say that some events are performed; but if we balked at describing, say, the abdication of Edward VIII as one of the politically significant events in Britain in 1936, it could not be for metaphysical reasons. And since actions, like events, are datable — though often, as we shall see, only imprecisely — actions are said to take place and to occur. But an important class of actions consist in moving something; indeed, according to many philosophers, every action consists in moving something. And when we consider actions of this sort from a theoretical point of view it becomes imperative to distinguish between actions and events. Or so we shall argue. (shrink)

Censurado durante la última década, sale finalmente a la luz Biografía de las ideas, de Isaiah Berlin. El libro pone de relieve el modo en que el sector liberal-conservador más poderoso, con sede en Oxford, ha construido la ficción en torno a la figura de Isaiah Berlin. Sir Isaiah Berlin es conocido como una lumbrera del pensamiento político del siglo XX, uno de los máximos exponentes intelectuales del liberalismo democrático, un pensador moralmente comprometido con la causa de la libertad y (...) la lucha contra el totalitarismo. El lector podrá comprobar que la imagen que se atribuye a Isaiah Berlin es una mitificación, una ficción forjada con el propósito de defender una serie de intereses académicos (y reforzar así la marca Oxford), políticos (en torno al sector liberal-conservador anglosajón) y nacionales (al objeto de cantar la leyenda de una Corona británica comprometida –así dicen– por la defensa de la democracia Occidental). Como Research Fellow en la Universidad de Oxford, el autor ha tenido oportunidad de examinar esta realidad y ver con sus propios ojos cómo los liberal-conservadores fabrican sus mitos. Las conclusiones de este estudio no dejarán indiferentes ni a académicos –principalmente, del área de Historia de las Ideas, y Teoría Política y Moral–, ni a escritores y políticos como el Premio Nobel Mario Vargas Llosa o la marquesa Cayetana Álvarez de Toledo, auto-denominados liberal-conservadores, porque derrumba un pilar de su religión. (shrink)

The paper defends a version of the view that agency is a causal power, the “causing view.” After sketching the view, and explaining how it differs from its rivals, various challenges are assessed. A family of objections says that causing change is neither necessary nor sufficient for acting. The second challenge centers on an Aristotelian thesis about the relation between an action (A's opening a window) and the corresponding passion (the window's being opened by A). The final objection concerns the (...) dynamic nature of acting: the claim is that a causal view of agency cannot accommodate actions “in progress” or mere activity. I conclude that none of the objections examined presents unsurmountable problems for the causal view of agency which, at least in the version here defended, remains a highly plausible and attractive view. (shrink)

After nearly sixty years, the influence of Peter Strawson’s ‘Freedom and Resentment’ remains strong in discussions of moral responsibility. However, as the paper has become more remote in time and in intellectual climate, some of those influences have turned into amplifications of ideas and claims that are misinterpretations or distortions of the paper, while other notions have been projected onto it. I try to make the case for this charge specifically in relation to what has become accepted as Strawson’s ‘response-dependent’ (...) theory of moral responsibility and to an allegedly problematic conception of blame said to be at the centre of that theory. Against that background, I comment on the current philosophical project to ‘civilize’ blame. (shrink)

The literature addressing bias and fairness in AI models (fair-AI) is growing at a fast pace, making it difficult for novel researchers and practitioners to have a bird’s-eye view picture of the field. In particular, many policy initiatives, standards, and best practices in fair-AI have been proposed for setting principles, procedures, and knowledge bases to guide and operationalize the management of bias and fairness. The first objective of this paper is to concisely survey the state-of-the-art of fair-AI methods and resources, (...) and the main policies on bias in AI, with the aim of providing such a bird’s-eye guidance for both researchers and practitioners. The second objective of the paper is to contribute to the policy advice and best practices state-of-the-art by leveraging from the results of the NoBIAS research project. We present and discuss a few relevant topics organized around the NoBIAS architecture, which is made up of a Legal Layer, focusing on the European Union context, and a Bias Management Layer, focusing on understanding, mitigating, and accounting for bias. (shrink)

The aim of our research is to analyze how different religions influence business ethics. We develop an index of practices in the field of business ethics, made up of 19 items containing practices related to workers, consumers, products, human rights, management of ethical conflicts, and crime prevention. Also, we consider a wide range of religion affiliations. To undertake this research, we use a panel data sample composed of 11,956 firm‐year observations from 18 countries. Drawing on stakeholder theory, we posit some (...) hypotheses based on the religions considered. The results obtained show that a higher percentage of religious adherents in the country where a company does business usually involve the implementation of more ethical practices in the corporate field. These findings are obtained for Christian, Islamic, Jewish, and Hindu religions. In contrast, this does not stand for Buddhist and folk religions. Also, countries where there is no predominant religion do not show a confluence between religion and ethical corporate practices. (shrink)

In the mid-1970s, the fascist-leaning dictatorships in Spain (1939–1977) and Portugal (1933–1974) fell. Closely linked to the 1973 oil crisis, debates over energy and technology policies became very prominent during the ensuing political redefinition of both countries. Two decades after the first international agreements between the Iberian regimes and the United States for the development of nuclear programs, a myriad of movements of social resistance to nuclear technology emerged in dialogue with anti-nuclear organizations in other European countries. Fun and playfulness (...) have been used for top–down popularization and banalization of nuclear technologies since the 1950s, but here pleasant forms of resistance also played a central role in contesting national energy plans, expert discourses, and vested interests. This article explores what we call “anti-nuclear fun,” the use of amusement, play, and humor as political and epistemic tools to familiarize society with the exceptional and daily risks of the “peaceful atom.”. (shrink)

This paper explores the question whether whatever is done intentionally is done for a reason. Apart from helping us to think about those concepts, the question is interesting because it affords an opportunity to identify a number of misconceptions about reasons. In the paper I argue that there are things that are done intentionally but not done for a reason. I examine two different kinds of example: things done “because one wants to” and “purely expressive actions”. Concerning the first, I (...) argue that the tendency to think that things done because one wants to are things done for a reason derives from conflating the reason that explains why someone did something with their reason for doing it. While these sometimes coincide, they need not always do so. And although the fact that someone wanted to do something can contribute to explaining the person's action, it is not normally that person's reason for doing that thing. Purely expressive actions also provide examples of things done intentionally but not for a reason. I argue that, although those actions are spontaneous, they are nonetheless intentional and that, since they are mere expressions of emotions, they are not done for reasons - although there are reasons why we do them. (shrink)

Two conceptions of motivating reasons, i.e. the reasons for which we act, can be found in the literature: (1) the dominant 'psychological conception', which says that motivating reasons are an agent's believing something; and (2) the 'non-psychological' conception, the minority view, which says that they are what the agent believes, i.e. his beliefs. In this paper I outline a version of the minority view, and defend it against what have been thought to be insuperable difficulties - in particular, difficulties concerning (...) 'error cases' (cases where what the agent believes is false); and difficulties concerning the explanation of action. Concerning error cases, I argue that if we are motivated by something believed that is true, what motivates us to act is a motivating reason. By contrast, if we are motivated by something believed that is false, then what motivates us to act is merely an apparent motivating reason. Either way, what motivates us is, as the non-psychological conception says, what we believe and not our believing it. I offer an account of the relation between motivating reasons and the explanation of action, and argue that this account helps bring out two important points. One is that the fact that we often do, and indeed sometimes must, use explanations such as 'He did it because he believed that p' does not vindicate the psychological conception of motivating reasons. The other is that endorsing the non-psychological conception of motivating reasons does not commit one to a non-factive view of explanations of action. (shrink)

In this paper I consider whether it is possible to cause an event by letting it happen.

This paper will examine the issue of Plato’s purposes in the Sophist. First, we will shed light on the main purpose Plato might be drawing in the prologue of the dialog, where the Eleatic Stranger begins to show his philosophical status. Then, we will locate the sophist’s characterization within this main purpose, by reading the result of this characterization as an implicit παράδειγμα which prepares the execution ofthe dialectic and anticipates the defining features of an object key to this science.

This paper seeks a better understanding of the elements of practical reasoning: premises and conclusion. It argues that the premises of practical reasoning do not normally include statements such as ‘I want to ϕ’; that the reasoning in practical reasoning is the same as in theoretical reasoning and that what makes it practical is, first, that the point of the relevant reasoning is given by the goal that the reasoner seeks to realize by means of that reasoning and the subsequent (...) action; second, that the premises of such reasoning show the goodness of the action to be undertaken; third, that the conclusions of such reasoning may be actions or decisions, that can be accompanied by expressions of intention, either in action, or for the future; and that these are justified, and might be contradicted, in ways that are not only peculiar to them (i.e. in ways that diverge from those found in theoretical reasoning), but are distinctively practical, in that they involve reference to reasons for acting and to expressions of intention, respectively.1. (shrink)

Since the publication of Davidson’s influential article ‘The Logical Form of Action Sentences’, semantical considerations are widely thought to support the doctrine that actions are events. I shall argue that the semantics of action sentences do not imply that actions are events. This will involve defending a negative claim and a positive claim, as well as a proposal for how to formalize action sentences. The negative claim is that the semantics of action sentences do not require that we think of (...) actions as events, even if these sentences are best formalized in the manner that Davidson himself favours. The positive claim is that the simplest way of formalizing actions sentences which captures all and only licit inferences requires quantification only, over the results of actions. If this is right, then the argument from semantics evaporates, and the claim that actions are events needs to be freshly argued for – or against. (shrink)

Uriah Kriegel has attempted to describe the varieties of consciousness, that is, the primitive elements that constitute the phenomenal realm. Perceptual, imaginative, algedonic, cognitive, entertai...

Wittgenstein's views on action and the will changed throughout his philosophical writings, although there are common themes to be found within this evolution. This chapter concerns his later views on action and the will, as expressed in remarks on these topics mainly in Philosophical Investigations. It explores some core themes in those remarks and examines how some of these were taken up and developed by Wittgenstein's student Elizabeth Anscombe, in her influential monograph Intention. Wittgenstein was concerned with offering a characterization (...) of the concepts of voluntary and intentional action that escaped certain familiar philosophical temptations. In the Investigations, Wittgenstein wrote: “When people talk about the possibility of foreknowledge of the future they always forget the fact of the prediction of one's own voluntary movements”. A common thread in their discussion is a conviction in “the uselessness of an introspective explanation of intention”, of the idea that an intention is “a particular feeling, an inner experience”. (shrink)

Application of egalitarian and prioritarian accounts of health resource allocation in low‐income countries have both been criticized for implying distribution outcomes that allow decreasing/undermining health gains and for tolerating unacceptable standards of health care and health status that result from such allocation schemes. Insufficient health care and severe deprivation of health resources are difficult to accept even when justified by aggregative efficiency or legitimized by fair deliberative process in pursuing equality and priority oriented outcomes. I affirm the sufficientarian argument that, (...) given extreme scarcity of public health resources in low‐income countries, neither health status equality between populations nor priority for the worse off is normatively adequate. Nevertheless, the threshold norm alone need not be the sole consideration when a country's total health budget is extremely scarce. Threshold considerations are necessary in developing a theory of fair distribution of health resources that is sensitive to the lexically prior norm of sufficiency. Based on the intuition that shares must not be taken away from those who barely achieve a minimal level of health, I argue that assessments based on standards of minimal physical/mental health must be developed to evaluate the sufficiency of the total resources of health systems in low‐income countries prior to pursuing equality, priority, and efficiency based resource allocation. I also begin to examine how threshold sensitive health resource assessment could be used in the Philippines. (shrink)

ABSTRACT: In the present text, we are going to introduce a series of notes without excessive pretensions. In these pages, we will try to study figures like Cabet, Fourier or Saint - Simon, and we will do so in order to achieve better understanding concerning their own historical and their own intellectual context. Consequently and leaving our papers on Robert Owen behind, we plan to set special emphasis on the European Continent now. In a special way, we raise awareness on (...) the very significant role that these "utopian socialists" played between modernity and industrial modernity, and also between the 18th and 19th Centuries. Key words: Christianity, Modernity, Industrialism, Utopian Socialism, Socialism, Rationality, History. (shrink)

It seems natural to think that there are aesthetic reasons for action and that an artist must be guided by such reasons as he or she begins work on the canvas or poem or symphony or marble. This latter supposition seems at odds, however, not only with classical inspiration theory but also with the views of one of the last century’s most important philosophers of art, R. G. Collingwood. We propose an account of acting for an aesthetic reason inspired by (...) G. E. M. Anscombe’s Intention, specifically by her concept of ‘practical knowledge’, which we believe can accommodate Collingwood’s reservations about the sort of knowledge of their ends, and of the means to those ends, which artists have as they engage in their creative activity. (shrink)

En la siguiente contribución buscamos explorar la lectura “furtiva” que hace Michel de Certeau de la noción de episteme de Michel Foucault en su relación con el acontecimiento, para pensar la revolución. A partir de su —a la vez— sintonía y distancia con dicha categoría, Certeau avanza y elabora la noción de “Formalidad de las prácticas” (Formalité des pratiques) que le permitirá una lectura más compleja y problematizada de la modernidad y de la secularización, que lo que le ofrecía Foucault (...) en _Les mots et les choses_. (shrink)