As in other countries, medical ethics in Mexico has rescued the world of philosophical ethics from oblivion. The needs of clinical medicine gave birth to Mexican bioethics. After the growth of scientific and technologic subjects in medical schools, the humanities, such as medical history, deontology, and medical philosophy, were replaced by such core subjects as radiology, pharmacology, and microbiology. Since the 1950s, graduates from Mexican medical schools have not been exposed to any courses in the medical humanities.

Movies can serve valuable didactic purposes teaching clinical ethics to medical students. However, using film sequences as means to develop critical thinking is not a straightforward task. There is a significant gap in the literature regarding how to analyse the ethical content embedded in these clips systematically, in a way that facilitates the students’ transition from anecdotal reflections to abstract thinking. This article offers a pedagogical proposal to approach the ethical analysis of film sequences in a systematic fashion. This structured (...) stepwise method encourages students to identify the main ethical problem of a selected scene and to reflect on the theoretical principles involved, emphasizing the application of these norms and values in a contextually situated analysis. We believe this method in film studies both reinforces the students’ comprehension of the theoretical framework of an ethical topic, and casts light on its pertinence and limitations under the circumstances of the scene, thus proving a constructive tool to strengthen the bridge between the theoretical teaching of clinical ethics and clinical practice. (shrink)

The Escuela Feminista de Teología de Andalucía [the Andalusian School of Feminist Theology], held a conference titled ‘Feminine Mysticism and Counterculture: A Rebellious Genre’ October 15-17, 2009 at the University of Seville. This annual seminar is held thanks to an agreement between the University of Seville and EFETA, with the direct support of the research group ‘Escritoras y Escrituras,’ whose principal researcher is Mercedes Arriaga. The guest of honour at this year’s conference was Lisa Isherwood, who kindly presented EFETA (...) with the opportunity to publish some of the seminar’s papers in Feminist Theology, and who we here in Spain thank wholeheartedly for her contributions. Before presenting the texts that were selected for this edition, we would like to take this opportunity to explain a little about the EFETA project. (shrink)

This paper considers Rodrigo de Arriaga’s account of the nature of the concept of being, which he construes in terms of univocity in opposition to analogy. I argue that the reason for his preference of univocity follows from his commitment to formal (as opposed to objective) precision. This commitment to formal precision comes at a price, however. Though Arriaga insists on restricting the concept of being to ‘real being’ only, it is not clear how he is able to (...) maintain that restriction in a principled way. Like his contemporary and confrere, Richard Lynch, Arriaga seems to be on a trajectory that will lead to a supertranscendental conception of metaphysical science. (shrink)

Arriaga is an early modern scholastic who recognizes the importance of relations to philosophical discussions. He offers a classification of different kinds of relations, focusing on the distinction between categorial relations and transcendental relations. I suggest that this distinction might be seen as akin to one version of the modern distinction between external and internal relations. Like Suárez, whom he characterizes as a “giant among the scholastics,” Arriaga offers a reductionist account of categorial relations. He criticises Suárez’s account, (...) however, for formally identifying a relation with the foundation in one relatum, something Suárez does in order to preserve a real distinction between converse relations. Arriaga, in contrast, argues that a categorial relation is formally identical to the foundation and terminus. Arriaga gives less attention to transcendental relations, even though he thinks they are real relations, but I offer some suggestions for how he may be thinking about them. (shrink)

El número monográfico que aquí presentamos, titulado “Escritores en la historia de las ideas filóginas” reúne contribuciones de especialistas en filología y filosofía de España, Italia y Grecia. Se centra en el estudio e intertextualidad de una serie de textos y autores filóginos que abarcan un periodo histórico muy amplio, desde el siglo XV hasta el XVIII.

El presente artículo pretende aportar información concisa y útil acerca de un género cinematográfico sumamente apreciado por la crítica: el cine no narrativo. Para ello, en una primera parte se resaltan los fundamentos teóricos, sobre todo antropológicos, que dan a las películas no narrativas su carácter central, tanto estructural como elocutivo, como reflejo de un arte que reproduce el origen de los mitos; en una segunda parte se ofrecen ejemplos concretos de su funcionamiento con base en esos fundamentos y se (...) infieren los modos en que esas películas son recibidas por la audiencia; finalmente, se concluye cuál ha sido la influencia e importancia de este tipo de cine a lo largo de la historia y se explora el posible futuro de este tipo de cine. El método empleado es inductivo y cualitativo, por lo que la interpretación personal tiene primacía en este trabajo. (shrink)

Este estudio de relaciones médico-paciente en Mexico involucró entrevistas realizadas a 1700 pacientes inmediatamente de.\pués de salir de su consulta clínica. Se llevó a cabo entre los años 2004-05 en León, More ha, Guanajuato y en Charleston, West Virginia, USA. Los propósitos fueron: 1) establecer un base de datos como punto de referencia para investigaciones futuras en instituciones del cuidado de la salud con referencia a la comunicación médico-paciente, a la satisfacción de los pacientes y al consentimiento infórmado y, 2) (...) hacer una comparación entre las relaciones medico-paciente en Mexico y los Estados Unidos de America. Hicimos varias conclusiones sobre la comunicación médico-paciente, participación del paciente en decisiones con respecto a su cuidado de salud y el ambiente social de la consulta médica. Ofi-ecemos los datos y los cuestionarios completos por internet a cualquier investigador interesado para estudios futuros de acuerdo con sus propios intereses. Además, encontramos que no huho ninguna diferencia importante en las relaciones médico-pacientes con respecto al consentimiento infórmado y la satisfáccián del paciente entre México y los EEUU. (shrink)

En el presente artículo se aborda la cuestión de si la fenomenología husserliana puede ser considerada un correlacionismo en el sentido en que Quentin Meillassoux lo caracteriza en Después de la finitud y textos relacionados. Se sostiene que la respuesta debe ser negativa strictu sensu, aunque se añade que la fenomenología de Husserl sí puede ser entendida como un correlacionismo, pero uno sui generis que cae fuera de la concepción de Meillassoux. Al contestar a esta interrogante se busca brindar una (...) vía de aclaración a posibles malentendidos sobre la fenomenología husserliana que pudieran suscitarse a propósito de los planteamientos de Meillassoux y, a su vez, se pretende contribuir al diálogo de dicha forma de fenomenología con otras corrientes filosóficas contemporáneas. (shrink)

Given the recent developments in biotechnology and genetic engineering, the ability to eliminate genetic diseases from the human genome seems more and more possible each day. Being able to do so would mean a better quality of life for those who would otherwise suffer from incurable genetic diseases.However, even though the success of such a procedure would bring benefits that cannot be obtained by other means, the consequences for humans are still unknown. As such, the people involved should be held (...) responsible.The responsibility needs to be collective, not individual, because the decisions leading to the edition of a human genome and someone being born as a result of it are not made by a single individual, but several people, from the prospective parents interested in the intervention for their future child to the ones in charge of performing said intervention.The addition of the human genome can bring significant benefits, and it seems to be the only way to avoid certain genetic diseases; however, collective responsibility should be taken by those involved in the decisions that lead to a person being born with a modified genome. (shrink)

Con el modelo de bienestar, los sectores económicos tuvieron un crecimiento sustantivo en México. Con el cambio del modelo económico, el sector servicios, sobre todo, el turismo, se ha consolidado como una actividad que homogeniza y funcionaliza el paisaje para facilitar la apropiación de los recursos naturales y culturales de las comunidades rurales para la expansión de la economía de libre mercado, con el objetivo de que permanezca el modo de producción y reproducción vinculado al capital, con lo que se (...) contradice la sustentabilidad de la actividad. Para el análisis de dicha situación y sus implicaciones, se propone el uso de la estrategia materialista cultural (Harris, 1982) como base teórico-metodológica general fortalecida con las propuestas de Sauer (1925) para el conocimiento del paisaje natural y cultural, y de Cordero (2004) para el conocimiento de las formas de apropiación de la naturaleza y la cultura que utiliza la expansión capitalista. Con esta propuesta se espera coadyuvar en la identificación del proceso de apropiación, homogenización y funcionalización, vinculado al turismo. (shrink)

In 1632 Rodrigo de Arriaga, an important Baroque scholastic thinker, published a textbook in philosophy, of which the last revised and extended edition was published in 1669. Arriaga develops in it a peculiar theory of beings of reason, drawing on Pedro Hurtado de Mendoza, according to which beings of reason are that which is expressed by false judgments. It is a theory quite different from the classical theories held by Francisco Suárez, the Thomists and the majority of Scotists (...) on the one hand, and reductive theories held by Richard Lynch and a growing number of later Baroque authors on the other. In this paper I analyse Arriaga’s theory and deal with the topics of nature, existence, causes, and division of beings of reason. (shrink)

In Baroque scholasticism the medieval semantic theory of connotation as a property of terms, originally elaborated by Ockham and others, received an ontological application or re-interpretation in the context of the theory of relations. The main proponent of this ontologized “doctrina de connotatis” seems to have been Suárez. Subsequently, this doctrine was severely criticised by the Jesuits Pedro Hurtado de Mendoza and Rodrigo de Arriaga, but also by the “princeps Scotistarum” Bartholomeo Mastri; whereas another Scotist, John Punch, adopted a (...) theory of relations close to this doctrine. The fates of the original semantic theory of connotation, the ontologized “doctrina de connotatis” and the broader context of the relevant discussions (especially the new res–modus ontology established around 1600) document the complexity of the history of scholastic ideas, irreducible to any simple paradigm (like that of the realism–nominalism strife). (shrink)

The article compares selected chapters devoted the problems of mind (anima) from two philosophical courses by Georgii Konyskyi, taught at Kyiv-Mohyla Academy in 1747-1749 and 1749-1751 academic years. As Konyskyi taught his first course using verbatim Teofan Prokopovych’s philosophical course of 1706-08 academic years, the article compares the doctrines on mind by these two Mohylian authors. It also shows the evolution of Konyskyi’s views. -/- There are common elements between the philosophy of mind of Prokopovych and Konyskyi: their interpretations of (...) Aristotle’s definition of the soul; the scholastic concept of the man as an integral mind-body entity; the problem of the unity and multiplicity of forms. It is shown that Prokopovych and Konsyskyi understood the three-level structure of a human soul in the same way as Francisco Suarez and Rodrigo de Arriaga. -/- However, there are some differences between these two Mohylian professors. They interpreted differently sensitive and intellectual cognition. Prokopovych upholds the scholastic doctrine of species. Konyskyi, in his second course, abandons this doctrine and defends the doctrine of impressiones. They are developed by the phantasmata – not received from objects. The impressions are modifications of animal spirits by direct or indirect impact of objects on senses of a human being or any other animated being. In the doctrine on intellectual powers, Prokopovych upholds the scholastic distinction between active and passive intellect. Konyskyirejects this common for scholastic tradition distinction and considers that passive intellect can do full-scale intellectual activity. The influence of Early Modern philosophy, especially Cartesianism, was the reason why Konyskyi changed his position. (shrink)

En este artículo nos proponemos revisar, sobre una base léxica y fraseológica, la traducción publicada al rumano de la novela de Guillermo Arriaga, Un dulce olor a muerte, a partir del análisis de las teorías de la traducción más relevantes en relación con el tratamiento de los elementos culturales. En esencia, mediante el uso de las funciones del lenguaje definido por Nord, respecto a las diferencias culturales en la traducción, nuestro objetivo es explorar las diversas prácticas culturales de transferencia, (...) con el fin de centrarse en los aspectos lingüístico-culturales, dentro de la novela mexicana y su traducción, que ambos constituyen nuestro corpus. Por otra parte, tratamos de identificar los principales métodos de traducción que se han aplicado, con el propósito de establecer su porcentaje de uso y debatir sobre su funcionalidad. (shrink)

The article analyses the explication of the infinity in the philosophical courses taught at Kyiv-Mohyla Academy at the 17th and 18th centuries. It examines 12 philosophical courses – since 1645 (the course by Inokentii Gizel) until 1751 (the course by Georgii Konyskyi). It shows how the infinity was defined and in which kinds it was divided in different courses. In general, all the professors, as well as other scholastic philosophers, agree that categorematic infinity exists only in God, but syncategorematic is (...) present in the created world. Regarding the question whether God, being omnipotent, can create a categorematic infinity in the world, the Mogilyans are divided into several camps: (1) Inokentii Gizel, Stefan Yavorskyi, Inokentii Popovskyi, Sylvestr Pinovskyi, Platon Malynovskyi gave a positive answer to the question; (2) Yosyf Volchanskyi, Ilarion Levytskyi, Amvrosii Dubnevych, Sylvestr Kulabka believed that this kind of infinity is in principle impossible, hence God cannot create it; (3) Teofan Prokopovych and Georgii Konyskyi took a sceptical stand and consider that the human mind as such could not solve this problem. The article analyses which arguments were offered by each camp, and gives suggestions what influenced the position of certain Mohylian professors. Most probably, Mohylian philosophers who supported the possibility of actual infinity in the created world were influenced by nominalistically oriented Jesuit philosophers, like Pedro Hurtando de Mendoza and Rodrigo Arriaga. The other Mohylians backed a more traditional idea, supported by Thomas Aquinas, that only one actual infinity can exist and it is God. (shrink)

In this paper, I examine a neglected debate between Francisco Suárez and Pedro Hurtado de Mendoza about the unity of composite substances. There was a consensus among the Jesuits on the fact that the per se unity of composite substances requires something in addition to matter and form. Like most Jesuits, Suárez and Hurtado further agree on the fact that this additional ingredient is not a full-blown thing, but a “mode of union.” However, while Suárez claims that the union is (...) achieved through a single mode, Hurtado maintains that it is necessary to postulate two distinct modes of union, one modifying form and another modifying matter. I argue that this disagreement actually reflects an important ontological debate about the nature of the items that serve as the cement of things and that it eventually leads later Jesuits like Rodrigo de Arriaga to conceive of union as a polyadic or “straddling” mode. (shrink)

This article documents the general tendency of seventeenth-century natural philosophers, irrespective of whether they were atomists or anti-atomists, to regard space, time and matter as magnitudes having the same internal composition. It examines the way in which authors such as Fromondus, Basson, Sennert, Arriaga, Galileo, Magnen, Descartes, Gassendi, Charleton as well as the young Newton motivated their belief in the isomorphism of space, time and matter, and how this belief reflected on their views concerning the relation between geometry and (...) physics. Special attention is paid to the fact that most of the authors mentioned above regarded rarefaction and condensation, on the one hand, and acceleration and deceleration, on the other hand, as analogous phenomena, which consequently had to be explained in similar terms. (shrink)

The article compares selected chapters devoted the problems of mind from two phil-osophical courses by Georgii Konyskyi, taught at Kyiv-Mohyla Academy in 1747-1749 and 1749-1751 academic years. As Konyskyi taught his first course using verbatim Teofan Prokop-ovych’s philosophical course of 1706-08 academic years, the article compares the doctrines on mind by these two Mohylian authors. It also shows the evolution of Konyskyi’s views. There are common elements between the philosophy of mind of Prokopovych and Konyskyi: their interpretations of Aristotle’s definition (...) of the soul; the scholastic concept of the man as an integral mind-body entity; the problem of the unity and multiplicity of forms. It is shown that Prokopovych and Konsyskyi understood the three-level structure of a human soul in the same way as Francisco Suarez and Rodrigo de Arriaga. However, there are some differences between these two Mohylian professors. They inter-preted differently sensitive and intellectual cognition. Prokopovych upholds the scholastic doc-trine of species. Konyskyi, in his second course, abandons this doctrine and defends the doctrine of impressiones. They are developed by the phantasmata – not received from objects. The im-pressions are modifications of animal spirits by direct or indirect impact of objects on senses of a human being or any other animated being. In the doctrine on intellectual powers, Prokopovych upholds the scholastic distinction between active and passive intellect. Konyskyirejects this common for scholastic tradition distinction and considers that passive intellect can do full-scale intellectual activity. The influence of Early Modern philosophy, especially Cartesianism, was the reason why Konyskyi changed his position. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 127-128 [Access article in PDF] Dennis Des Chene. Life's Form: Late Aristotelian Conceptions of the Soul. Ithaca, NY: Cornell University Press, 2000. Pp. viii + 220. Cloth, $45.00. The history of philosophy aims at the recovery and interpretation of past thought, and its reconstructions seek to avoid anachronism. Dennis Des Chene's book is exemplary in this respect. It offers a sophisticated (...) and accurate report on Late Scholastic views and arguments about life and its form and principle, the soul. It is full of subtle and informed discussions of texts from, principally, Francisco Toledo, Pedro Fonseca, the commentators from Coimbra, Francisco Suárez, and Rodrigo de Arriaga.But the aim of the history of philosophy is philosophical and not exclusively historical. Recovery of the past is, for the historian of philosophy, at the service of contemporary understanding. The Late Scholastic authors studied by Des Chene understood this to be so. Suárez, for instance, distinguished between those doctrines and inquiries which are "antiquated (antiquatae) and wholly relegated from philosophy" and those which are not (Metaphysical Disputations, "Copious Index to Aristotle's Metaphysics," Book I, ch. 7). Unfortunately, when judged from this perspective, Des Chene's book is not as successful.In spite of its many comparisons between current debates, Descartes's views, and Late Scholastic doctrines, the book does not succeed in extracting much by way of genuine philosophical insight. Though well-informed and intelligent, for the most part these glosses are mere statements of Late Scholastic views in contemporary terms. But correctly describing alchemical theories from the point of view of modern chemistry does not make them any less archaic.This book is indeed more a contribution to the history of ideas or of science than to the history of philosophy. To be fair, it is true that, first, as such it is a most valuable contribution; second, much of what Late Scholastics had to say about life and the soul is indeed antiquated; third, even if philosophically antiquated, an adequate grasp of Late Aristotelian thought on these matters is necessary to understand Descartes and subsequent developments; and finally, the kind of informed historical recovery that Des Chene has provided here is a necessary condition for whatever philosophical lessons could be gained from these texts.Life's Form is divided into four parts. The first, "Data for the Study of Souls," looks at the phenomena which the Late Aristotelians sought to understand and explain, recovering both their grasp of the place of the living among other substances, and the constraints, [End Page 127] originating both from accumulated experience and from Christian faith, to which they were subject.The second part, "Defining the Soul," first examines the question of how to define life. It then looks at the definition of the soul as "first act of an organic or potentially living physical body"—whether the soul is an accident of the body, an entirely separate substance, or the substantial form of the body. Here one finds addressed the question whether there is a form of the body separate from the soul, or whether strictly the body has only one form, the soul. The issue of cadaveric forms, peculiar forms of corpses arising after death and the departure of the soul, comes up here. In the last section of this part Des Chene examines the definition of the soul as a principle of life and the relation, both epistemological and ontological, between this definition in terms of the operations of the soul, and the earlier one of the soul as form, that is, in terms of its being.Part 3, "Powers and Parts," looks at the vegetative (nutritive, reproductive, and augmentative), animal (sensitive), and spiritual (intellective) powers of the soul. Des Chene examines the criteria for distinguishing between powers, the relation between the one soul and its many powers, and the unity of the soul. "Unity," the fourth part of the book, takes up this last topic. It looks at the vegetative, sensitive, and intellectual powers as "parts" of the... (shrink)

The paper explores the status of the proposition "God exists" in late scholastic debates of the sixteenth and seventeenth centuries in some key authors of the era. A proposition is said to be self-evident if its truth is known solely from the meaning of the terms and is not inferred from other propositions. It does not appear to be immediately evident from the terms that God exists, for the concept expressed by "God" is based on the relation to creatures and (...) negation of imperfection and does not reach to the divine essence. Thomas Aquinas maintains that there are two types of self-evident propositions: those self-evident in themselves but not to us and those self-evident in themselves as well as to us. "God exists" is of the fi rst type. For Scotus a self-evident proposition is such that if its terms are conceived by any intellect, the truth of the proposition becomes known from the terms, non-inferentially. In his view there is no distinction between a self-evident proposition in itself and that in relation to us, because any proposition self-evident in itself is known to be such to any intellect, even though it might not be actually known; it would be known, provided that the terms are conceived. So for Scotus the sentence "God exists" expresses diff erent propositions for the blessed in heaven, the angels and God on the one hand and humans on the other. The former is self-evident, the latter is not. While later scholastics accept either the solution of Thomas or that of Scotus, according to which "God exists" is not self-evident for humans, Thomas de Argentina diff ers in that for him "God exists" is self-evident for humans too. The position of Thomas Aquinas was defended by Domingo Ban¯ez, Francisco Zumel and Gregorio de Valentia. In contrast, Johannes Poncius was a famous adherent of Scotus. There is a fair number of scholastics harmonizing the doctrine of Thomas and Scotus: Bernard Sannig, Luis de Molina, Gabriel Vázquez, Rodrigo de Arriaga and Jean Lalemandet. According to these authors, when Thomas says that "God exists" is self-evident in itself, he speaks about the extensional proposition, i.e. the state of affairs being conceptualized, which does not contradict Scotus’s teaching. © FILOSOFIA, 2013. (shrink)

This article addresses some Late Scholastic accounts (Suárez, Abra de Raçonis, Gamaches, Ysambert, Arriaga), of the “problem of transduction” in angels, as a possible source for the genesis of early modern occasionalism, particularly La Forge’s and Cordemoy’s. Indeed, if the “problem of transduction” is a structural issue of all the Aristotelian gnoseology, the impossibility of interaction between immaterial and material substance concerns, more generally, all spiritual substances, posing the issue about the principle of "transduction" already at the level of (...) angels, entirely immaterial creatures, unable to any relationship with the bodies. In order to answer to this peculiar version of the 'problem of transduction' Late Scholastic elaborate doctrines that are direct antecedents of occasionalist ones, and which likely directly influenced early modern occasionalism. To follow this investigative path, I will intersect three complementary argumentative lines. First, I will focus on Late Scholastic angelology, to point out how the need to solve the 'problem of transduction' in this peculiar context pushes the sixteenth and seventeenth-century Schools to a proto-occasionalist conception of angelic innatism. Secondly, I will identify in the debate on the angelic locutio of the key places for the elaboration of a model that sees God as the only efficient cause and the only guarantor of the mind's communications and contents. Thirdly, I will stress how the Late Scholastic angelological debates could be an important source for early modern dualism and the seventeenth-century occasionalism, notably for La Forge and Cordemoy. -/- . (shrink)

No presente artigo examina-se aposição do franciscano Pedro de João Olivi ante a Filosofia. Seu texto De perlegendisphilosophorum libris' serve de guia. Constata-seque a critica de Olivi não se volta para o uso emsi dos textos filosóficos pagãos, mas para o modocom que eles podem ser lidos e comentados nomundo cristão, ignorando a subordinação dosaber mundano à sabedoria da revelação.

This paper deals with Suárez's theory of extension and continuous quantity, as it is discussed in the Metaphysical Disputations and as a possible source for Descartes's concept of res extensa. In a first part of the paper, I analyse Suárez' account of divisibility and extension in a comparison with the Dominicans', Scotus and Fonseca's, and Ockham's. In the light of this analysis, Suárez's most original contribution seems being the claim that material composites have integral parts 'entitatively' extended (partem extra partem) (...) independently from categorial quantity. Such a theory allows Suárez to merge the Dominicans', the Scotists' and the Ockhamists' account, as the integral parts fund the internal but pre-quantitative divisibility of body, which is the source of quantity. In a second part of the paper, I deal with the reception of Suárez’s theory (especially in Rubio, Arriaga, Araujo, Eustachius and Abra de Raçonis), as well as with Descartes’ concept of res extensa. I conclude that Suárez’s account has been mainly criticized by the seventeenth Century Aristotelianism, as well as by Descartes. Despite that, Suárez’s idea of non-quantitatively extended parts had an interesting reception and effect in the debate, and especially in the (dominant) Scotistic context. (shrink)

Quilombo designa uma herança cultural e material tendo como referência presencial o sentimento de pertencimento a um lugar e à formação de um novo grupo social, pois não são definidos somente como espaço de resistência guerreira, mas também como representantes de recursos radicais de sobrevivência em grupo. No entanto, há uma desqualificação histórica que tem estigmatizado as comunidades quilombolas, o que contribui para as dificuldades de acesso a bens e serviços, gerando desigualdades, propulsoras de adoecimento que persistem até os dias (...) atuais, constituindo-se como condicionantes da saúde. Ao se considerar que a saúde representa um dos direitos básicos dos direitos humanos, um direito indissociável ao direito à vida, esta reflexão tem por objetivo apresentar e problematizar o papel do Estado Brasileiro na garantia da promoção da saúde da população quilombola, no que se refere mais diretamente às políticas públicas no âmbito da saúde. Para tanto, este trabalho é dividido em 4 parte: (i) buscou-se problematizar a importância da revisão histórica do conceito colonial sobre quilombo com efeitos político-jurídicos-sociais para o acesso à saúde pelas comunidades quilombolas; (ii) na segunda parte são apresentadas algumas noções de saúde ligadas as comunidades quilombolas; (iii) na terceira parte são apresentadas as ações do Movimento Negro Brasileiro na mobilização pelos direitos à saúde dos povos quilombolas; e (iv) são apresentadas as políticas públicas implementadas. (shrink)

This paper critiques a narrative concerning causality in later scholasticism due to, among others, Des Chene, Carraud, Schmaltz, Schmid, and Pasnau. On this account, internal developments in the scholastic tradition culminating in Suárez lead to the efficient cause being regarded as the paradigmatic kind of cause, anticipating a view explicitly held by the Cartesians. Focusing on Suárez and his scholastic reception, I defend the following claims: a) Suárez’s definition of cause does not privilege efficient causation; b) Suárez’s readers, from Timpler (...) to Arriaga, did not interpret him as privileging efficient causation; c) it is only much later, in Clauberg, that we find a narrowing of the meaning of causation to efficient causal action; but d) this shift is better explained by Clauberg’s rejection of substance hylomorphism in favor of Descartes’s doctrine of substance, rather than by any troubles within the Aristotelian causal framework. (shrink)

Los indicadores de producción científica son elementos importantes para comprender la dinámica del conocimiento. Desde esta perspectiva, se pretende mapear autores de referencia en Ciencias de la Información a partir de publicaciones en los anales del GT1 del Encontro Nacional de Pesquisa em Ciência da Informação (ENANCIB). Se buscó identificar los acoplamientos bibliográficos de estos autores, presenta grupos de autores/referencias del corpus analizado y la co-ocurrencia de palabras clave. El corpus de la investigación se constituyó mediante la extracción de datos (...) de resúmenes ampliados y comunicaciones completas publicadas entre 2018 y 2023. Se extrajeron los siguientes elementos: tipo de investigación, nombre del primer autor, título, palabras clave, resumen y las referencias. Se extrajeron los siguientes elementos: tipo de investigación, nombre del primer autor, título, palabras clave, resumen y referencias. Se analizaron 109 documentos y se extrajeron 2369 referencias. Harold Borko y Tefko Saracevic y sus respectivas investigaciones “Information Science: What is it?” (1968) y “Ciência da Informação: origem, evolução e relações” (1996) presentaron mayor representación, referenciada al 10,09% de la producción analizada. Rafael Capurro, con ““Epistemologia e Ciência da Informação” (2003), y Tefko Saracevic, también con “Ciência da Informação: origem, evolução e relações” (1996), fueron los autores referenciados en el 9,17% del universo de investigación. El análisis de la producción también resultó en dos conglomerados, uno con 45 publicaciones y el otro con 22 publicaciones. La palabra clave “Ciencias de la Información” fue el término de mayor ocurrencia, totalizando el 22,02% del corpus de documentos, seguida por los términos “Epistemología”, con el 10,09% e “Interdisciplinariedad”, con el 7,34% del total. Las obras más referenciadas, tanto identificadas de forma singular como mediante acoplamiento bibliográfico, se alinean con el alcance del GT1 de ENANCIB. (shrink)

The article analyses the explication of the infinity in the philosophical courses taught at Kyiv- Mohyla Academy at the 17th and 18th centuries. It examines 12 philosophical courses – since 1645 until 1751. In general, all the professors, as well as other scholastic philosophers, agree that categorematic infinity exists only in God, but syncategorematic is present in the created world. Regarding the question of whether God, being omnipotent, can create a categorematic infinity in the world, the Mogilyans are divided into (...) several camps: Inokentii Gizel, Stefan Yavorskyi, Inokentii Popovskyi, Sylvestr Pinovskyi, Platon Malynovskyi gave a positive answer to the question; Yosyf Volchanskyi, Ilarion Levyt-skyi, Amvrosii Dubnevych, Sylvestr Kulabka believed that this kind of infinity is in principle im-possible, hence God cannot create it; Theophan Prokopovych and Georgii Konyskyi took a skeptical stand and considered that the human mind as such could not solve this problem. The article analyses which arguments were offered by each camp, and gives essential suggestion: most probably, Mohylian philosophers who supported the possibility of actual infinity in the created world were influenced by nominalistically oriented Jesuit philosophers, like Pedro Hurtado de Mendoza and Rodrigo Arriaga. The other Mohylians backed a more traditional idea, supported by Thomas Aquinas, that only one actual infinity can exist and it is God. (shrink)

En su exposición Marcelo Boeri aborda el problema de la “utopía” política de Platón a partir de una reconstrucción argumentativa según la cual el significado del “ser posible” de la “ciudad ideal” descrita en la República puede ser comprendido a partir del recurso a la relación entre el paradigma y su copia. Sin embargo, la siguiente consideración, no se centrará en una evaluación de esta estrategia hermenéutica, sino, más bien, en ciertas suposiciones y afirmaciones que resultan difícilmente aceptables o, al (...) menos, muy discutibles. Esto es importante, puesto que, en cierto modo, el enfoque total del problema pierde claridad. (shrink)

O artigo pretende formular cinco leis essenciais que possam servir para caracterizar a temporalidade imanente peculiar da dor física. As três primeiras leis são comuns a inúmeras experiências de consciência: natureza cursiva da dor, ou não instantaneidade do fenómeno; natureza atual da dor, no sentido em que o decurso anterior de retenção não é adicionado de forma cumulativa à impressão de sofrimento; caráter mutável de todo processo doloroso, que nunca pára. A quarta lei refere-‑se a como o presente doloroso não (...) se integra ao seu próprio passado numa manifestação coerente, mas resulta num longo agora que flui desajeitadamente, ora estagnando sobre si mesmo ora excitando ou persistindo. A dor não carece de uma “figura de tempo”, mas decompõem-‑na a todo o momento e é essencialmente arrítmica. A quinta lei assume uma contingência particular na duração efetiva da dor, que pode ser de curta duração, breve ou interminável. As duas últimas leis, profundamente “antimusicais”, permitem falar de uma temporalidade amorfa do sofrimento. (shrink)

O texto propõe uma leitura da temática da justiça na obra de J. Derrida a partir não somente da interpretação dos textos em si mas também dos contextos de seu surgimento num determinado momento histórico-filosófico de reconsideração do estatuto da racionalidade e das consequências desta reconsideração para a filosofia em geral.

INTRODUCTION In the first part of this study I will deal with the publications of Husserl's first period, ie Ueber den Begriff der Zahl (his "Habilita- ...

Silvana de Souza Ramos and Iracy Ferreira dos Santos Junior’s interview with Emmanuel de Saint Aubert explores the history and role of the Husserl Archives (Paris) in fostering multidisciplinary research in phenomenology. Saint Aubert clarifies Merleau-Ponty’s engagement with Husserl’s manuscripts, describing the situated and complex reading he undertook not only of these manuscripts but also of Husserl’s work as a whole. This aspect is particularly significant for contemporary French philosophical studies, as Merleau-Ponty played a pivotal role in introducing Husserl’s ideas (...) into French thought. This clarification allows us to show the originality of Merleau-Ponty’s philosophy, as it reveals that he was not merely an exegete of Husserl, but a restless and multifaceted thinker, deeply involved in the intellectual and political debates of his time. If he cannot be reduced to a mere reader of Husserl, neither can his later ontology be simply attributed to Heidegger’s influence. Once engaged in a meticulous study of the unfinished manuscripts that Merleau-Ponty left behind due to his premature death, which were drafts for a new book, Saint Aubert conducted a thorough investigation of Merleau-Ponty’s use of key terms in his ontology – chair, Leib, empiétement, chiasmi – showing that these terms do not literally translate or express concepts derived from Husserl or Heidegger. On the contrary, these terms acquire a multifaceted range of meanings in Merleau-Ponty’s writings, nourished by his philosophical readings and meditations, by his scientific and literary refinement, as well as his ethical and political concerns. Saint Aubert’s research, dedicated to the interpretation of Merleau-Ponty’s so-called “unpublished” works, resulted in the publication of five books by Vrin, all guided by a transversal genetic reading of Merleau-Ponty’s work. Additionally, with the help of other researchers, Saint Aubert carefully edited and published several volumes of Merleau-Ponty’s manuscripts. This material, made available in an organized and contextualized manner, is of incomparable richness, allowing for a more precise understanding of Merleau-Ponty’s role in contemporary thought, while also illuminating the meaning of his ontological project. (shrink)

O objetivo desse artigo é caracterizar o que consideramos serem algumas das dimensões essenciais para a compreensão da questão da justiça desde a inspiração geral do pensamento da alteridade ética do filósofo lituano-francês Emmanuel Levinas.