Objective: To assess the impact of Khan Academy on the Mathematics educational process for UNDAC students and determine the relevance and efficacy of its content and strategies within the Mathematics-Physics program. Methodology: This research is framed within the positivist paradigm and takes on a quantitative approach. An experimental pre-experimental design was used with pretest and posttest in a single group. The study is applied in nature and is grounded in the contributions of expert researchers and methodologists on the subject. Analytical (...) tools were developed with a reliability coefficient of 0.90, and the investigated population consisted of students from the Mathematics-Physics program at UNDAC. Results: Students who incorporated Khan Academy exhibited significant improvements in their mathematical performance. Persistence in using the platform led to significant enhancements in academic achievement. 70 % of the students reached high levels of mathematical skill development. The majority expressed high satisfaction with the platform. Conclusions: Khan Academy has a meaningful and positive impact on mathematics learning among university students at UNDAC. The platform not only promotes content mastery but also fosters learning autonomy. These findings advocate for the adoption of innovative educational technologies in teaching, especially within STEM disciplines. (shrink)

The study of oral tradition, as didactics, in reading comprehension; had as its primary objective to demonstrate the influence of oral tradition, as didactics, on the reading comprehension of students of the Daniel Alcides Carrión National University, for this it was necessary to analyze the reading ability according to the levels of reading comprehension and determine how the use of oral tradition, As a didactics, it influences the literal, inferential and critical level when understanding a text. The study was of (...) an experimental type of pre-experimental level, with the use of the scientific method, which allowed the implementation of the pertinent procedures for textual comprehension. Likewise, the survey, observation and the questionnaire with 15 questions were used as an instrument, the same that fulfilled the process of validity and reliability by personalities of research trajectory, which was applied at two different times in a sample of 20 students, of which; it was obtained as a result of 0.000 < 0.05 according to the Wilcoxon test. It shows that: oral tradition, as didactics, influences the reading comprehension of students at the Daniel Alcides Carrión National University. (shrink)

El presente artículo se inscribe en el marco de la creación de una cultura del cuidado del otro, signo de civilización y humanización, cuyo objetivo es reflexionar sobre el papel de la compasión en la mejora de los vínculos terapéuticos. Se constata que el mundo de la medicina es rebasado frecuentemente por los avances de la técnica y la ciencia, quedando de lado la parte compasiva y humanista. Por lo anterior, es necesario volver a fundamentar la compasión en los vínculos (...) terapéuticos e insertarla en la dinámica del cuidado médico y terapéutico. Se propone a su vez una comprensión más completa de la persona y de los diferentes grados de vida que la integran. Finalmente, se busca introducir la compasión de manera concreta, a través de la “conversación lograda” es decir de una escucha y diálogo inteligente y compasivo. (shrink)

En 1885, Nietzsche decide volver a publicar sus antiguos libros para los cuales escribirá prólogos. En ellos, Nietzsche desarrolla una terapéutica del presente, esto es una escritura que realiza un diagnóstico del presente, en donde lee síntomas de su época. Posteriormente, en 1888, Nietzsche escribirá un texto muy particular, Ecce homo, en el cual, mediante la escritura terapéutica, se elabora como filósofo del futuro que intenta superar su época. Así, Nietzsche nos relata cómo ha llegado a ser el que es, (...) esto es, cómo se ha constituido en un tipo capaz de enfrentarse al tipo cristiano. (shrink)

Resumen La movilidad humana es un fenómeno social que ha puesto en la sensibilidad pública nacional una serie de inquietudes, que han derivado en definiciones normativas desde la política pública. Tras decisiones de orden administrativo, emergen convicciones sociales y culturales que tienden a relativizar, y en otros casos estigmatizar ciertas realidades migratorias subjetivamente evaluadas. En este contexto el aporte que podemos reconocer desde una reflexión teológica, contribuye a ampliar la mirada y reorientar aquellas convicciones previas que se ven ilumina das (...) desde otra epistemología. El presente artículo busca poner el desafío de acoger la movilidad humana en perspectiva teológico fundamental y reconocer allí la integración de un fenómeno que interpela hoy nuestra realidad nacional.Human mobility is a social phenomenon that has put a series of concerns in the national public sensibility, which have resulted in normative definitions from public policy. After administrative decisions, social and cultural convictions emerge that tend to relativize, and in other cases stigmatize certain subjectively evaluated migration realities. In this context, the contribution that we can recognize from a theological reflection, helps to broaden the look and redirect those previous convictions that are illuminated from another epistemology. This article seeks to put the challenge of welcoming human mobility in a fundamental theological perspective and to recognize the integration of a phenomenon that challenges our national reality today. (shrink)

La pregunta por la fe religiosa y sus posibilidades en el mundo moderno, suponen una determinada comprensión del ser humano. En efecto, dependiendo de cómo el hombre se comprenda a sí mismo será la manera que tenga de reconocer sus posibilidades hacia una experiencia creyente, y abrirse a la acogida de ella como una realidad posible y plausible. Esto es lo que entendió muy bien, desde el principio de su ministerio, el cardenal John Henry Newman. En efecto, la pregunta por (...) el ser humano, y sus consideraciones hacia la fe religiosa pasan a ser el eje central de su predicación anglicana. Este artículo muestra, bajo un estudio estadístico-heurístico, la centralidad temática de la predicación anglicana de Newman que acontece entre 1824 y 1843. The question of religious faith and its possibilities in the modern world supposes a particular understanding of being human. Indeed, depending on how man understands himself will influence how he recognizes his possibilities of a believing experience, and openness to this as a possible and plausible reality. This is what Cardinal John Henry Newman understood very well, from the beginning of his ministry. Undoubtedly, the question on being human and his considerations on religious faith became the centerpiece of his Anglican preaching. This article examines, as a statistical and heuristic study, the thematic centrality of Newman Anglican preaching between 1824 and 1843. (shrink)

This study draws upon the behavioral agency model and the concept of socioemotional wealth to investigate how family firms’ employee pension underfunding decisions differ from those of non-family firms. We explore how these differences are influenced by financial distress, generational stage, and whether the firm is eponymous. We test our hypotheses using data from 452 US firms over an eleven-year period. Our results suggest that family firms are less likely to underfund pensions, but this effect is attenuated in later generational (...) ownership stages and in non-eponymous firms. (shrink)

Resumen A partir de la Ilustración, la ciencia y la fe ―otrora caminos comunes para alcanzar conocimiento―, se han visto divorciadas y constituidas como realidades divergentes que se oponen cada vez más. La modernidad trajo consigo la insistencia en estas ideas y el divorcio entre ciencia y fe parece no detenerse. El presente artículo propone en un dialogo con John Henry Newman reconocer el lugar propio de la ciencia positiva respecto de la fe religiosa, presentando la distinción epistemológica, o el (...) modo de comprender el conocimiento que hace de la fe un camino plausible y posible que tiene su propia estructura epistémica dirigida hacia la credibilidad de la fe religiosa.Since the Enlightenment, science and faith -once common ways to achieve knowledge- have been divorced and incorporated as divergent realities that increasingly oppose. Modernity brought with it the insistence on these ideas and the divorce of science and faith does not seem to stop. The present article proposes in a dialogue with John Henry Newman to recognize the proper place of positive science regarding religious faith, presenting the epistemological distinction, or the way of understanding the knowledge that makes of faith a plausible and possible path that has its Own epistemic structure directed towards the credibility of religious faith. (shrink)

The 2018 SCE meeting focused on the theme “Retrospect and Prospect” in order to build greater understanding of the discipline of Christian ethics in its varied cultural, methodological, and confessional forms. Latino/a ethics in the United States, by embodying a cooperative methodology grounded in a liberative reading of the Christian Scriptures that employs a hermeneutics of suspicion, seeks to articulate an emancipatory and inclusive vision that yields distinctive forms of social and political action while working toward the common good. This (...) essay provides a brief introduction to and history of Latino/a contributions to the field of Christian ethics, defines key themes that unite its various proponents, and identifies future trends. (shrink)

Rather than occurring abstractly (autonomously), ethical growth occurs in interpersonal relationships (IRs). It requires optimally functioning cognitive processes [attention, working memory (WM), episodic/autobiographical memory (AM), inhibition, flexibility, among others], emotional processes (physical contact, motivation, and empathy), processes surrounding ethical, intimacy, and identity issues, and other psychological processes (self-knowledge, integration, and the capacity for agency). Without intending to be reductionist, we believe that these aspects are essential for optimally engaging in IRs and for the personal constitution. While they are all integrated (...) into our daily life, in research and academic work, it is hard to see how they are integrated. Thus, we need better theoretical frameworks for studying them. That study and integration thereof are undertaken differently depending on different views of what it means to live as a human being. We rely on neuroscientific data to support the chosen theory to offer knowledge to understand human beings and interpersonal relational growth. We should of course note that to describe what makes up the uniqueness of being, acting, and growing as a human person involves something much more profound which requires too, a methodology that opens the way for a theory of the person that responds to the concerns of philosophy and philosophical anthropology from many disciplines and methods (Orón Semper, 2015;Polo, 2015), but this is outside the scope of this study. With these in mind, this article aims to introduce a new explanatory framework, called the Interprocessual-self (IPS), for the neuroscientific findings that allow for a holistic consideration of the previously mentioned processes. Contributing to the knowledge of personal growth and avoiding a reductionist view, we first offer a general description of the research that supports the interrelation between personal virtue in IRs and relevant cognitive, emotional, and ethic-moral processes. This reveals how relationships allow people to relate ethically and grow as persons. We include conceptualizations and descriptions of their neural bases. Secondly, with the IPS model, we explore neuroscientific findings regarding self-knowledge, integration, and agency, all psychological processes that stimulate inner exploration of the self concerning the other. We find that these fundamental conditions can be understood from IPS theory. Finally, we explore situations that involve the integration of two levels, namely the interpersonal one and the social contexts of relationships. (shrink)

A documentary review was carried out on the production and publication of research papers related to the study of the variable Social Responsibility, Sustainable Marketing and Consumer Behavior. The purpose of the bibliometric analysis proposed in this document was to know the main characteristics of the volume of publications registered in the Scopus database during the period 2017-2022, achieving the identification of 57 publications. The information provided by this platform was organized through graphs and figures categorizing the information by Year (...) of Publication, Country of Origin, Area of Knowledge and Type of Publication. Once these characteristics have been described, the position of different authors regarding the proposed theme is referenced through a qualitative analysis. Among the main findings made through this research, it is found that the United States, with 10 publications, was the country with the highest scientific production registered in the name of authors affiliated with institutions in that country. The Area of Knowledge that made the greatest contribution to the construction of bibliographic material regarding the scope of Social Responsibility, Sustainable Marketing and Consumer Behavior was Business, Administration and Accounting with 34 published documents, and the most used Type of Publication during the period indicated above were Journal Articles with 67% of the total scientific production. (shrink)

A hemi-implicative lattice is an algebra \((A,\wedge,\vee,\rightarrow,1)\) of type (2, 2, 2, 0) such that \((A,\wedge,\vee,1)\) is a lattice with top and for every \(a,b\in A\), \(a\rightarrow a = 1\) and \(a\wedge (a\rightarrow b) \le b\). A new variety of hemi-implicative lattices, here named sub-Hilbert lattices, containing both the variety generated by the \(\{\wedge,\vee,\rightarrow,1\}\) -reducts of subresiduated lattices and that of Hilbert lattices as proper subvarieties is defined. It is shown that any sub-Hilbert lattice is determined (up to isomorphism) by (...) a triple (_L_, _D_, _S_) which satisfies the following conditions: _L_ is a bounded distributive lattice, _D_ is a sublattice of _L_ containing 0, 1 such that for each \(a, b \in L\) there is an element \(c \in D\) with the property that for all \(d \in D\), \(a \wedge d \le b\) if and only if \(d \le c\) (we write \(a \rightarrow _D b\) for the element _c_), and _S_ is a non void subset of _L_ such that _S_ is closed under \(\rightarrow _D\) and _S_, with its inherited order, is itself a lattice. Finally, the congruences of sub-Hilbert lattices are studied. (shrink)

Tuberculosis en América Latina y el Caribe: reflexiones desde la bioética Tuberculose na América Latina e no Caribe: reflexões da bioética The objective of this article is to analyze the conditions of access to health services by people with tuberculosis in Latin America and the Caribbean, reflecting on the public health aspects involved from a bioethical perspective. A literature review of the context of tuberculosis in LAC based on epidemiological data was performed. The results were analyzed from its relationship with (...) the social determinants of health and the ethical principles that guide medical practice. Tuberculosis is a pressing public health problem in the region because of its family, social, economic and health impact. It mainly affects vulnerable individuals and populations. Health services violate ethical principles. Tuberculosis is a serious ethics and public health problem in the region that causes death, disability and increased poverty. It is imperative to ensure the right to health services and to understand the individual and public health consequences of non-adherence to treatment. It is important that national tuberculosis control strategies include principles of dignity and non-discrimination of the sick, changes in the social determinants of the disease, and respect for the ethnicity, language culture and identity of patients. Para citar este artículo / To reference this article / Para citar este artigo Muñoz del Carpio-Toia A, Sánchez-Pérez HJ, Verges de López C, López-Dávila LM, Sotomayor-Saavedra MA, Sorokin P. Tuberculosis en América Latina y el Caribe: reflexiones desde la bioética. pers. bioét. 2018; 22: 331-357. DOI: 10.5294/pebi.2018.22.2.10. (shrink)

La Iglesia de América Latina y el Caribe recibe del Concilio Vaticano II una fuerza crítica y profética, que se evidencia en la Segunda Conferencia del Episcopado, reunida en Medellín, en 1968. A partir de la originalidad propia de nuestra amerindia, este Concilio se asume, integra y traduce para vivir su inspiración y derroteros fundamentales. La iglesia de la que somos testigos hoy, 50 años después de Medellín, se ha entretejido desde allí. Prueba fehaciente de ello, en este continente, son (...) aquellas comunidades que testimonian a una iglesia liberadora y misericordiosa, nazarena y samaritana, una iglesia que es pueblo de Dios y de los pobres, una iglesia comunitaria de comunidades y, siempre, en salida. Comunidades que han trabajado en aras de la paz, la justicia y la dignidad de todos; en una búsqueda y respuesta real de organización, de lucha ante la opresión y explotación de cualquier orden. (shrink)

The following essay considers Luis de Losada’s thinking with respect to the scholastic dispute between univocity and analogy. Noteworthy is the fact that the conclusions he reaches are at odds with those of Francisco Suarez, whom the younger Jesuit otherwise regards with unmitigated filial devotion. Though Losada differs from his master regarding analogy, the position he puts forth capitalizes upon a distinction between a logico-semantic perspective and a metaphysical perspective. The result is an irenic balance among all the schools (...) (Thomistic, Scotist, and Jesuit) regarding univocity and analogy. Nevertheless, Losada goes beyond the discussions dividing proponents of analogy and those of univocity when he inquires whether any kind of analogical community obtains between real being and beings of reason. Remarkably, he answers that there is a univocal community, thereby embracing the scholastic notion of supertranscendentality. (shrink)

Excerpt from Les Sceptiques Grecs Enfin le doute lui-meme n'est pas le scepticisme. C'est du doute seulement qu'on pourrait dire qu'il est a peu pres contem porain de la pensee humaine; car, pour un esprit qui reflechit, la decouverte de la premiere erreur suffit a inspirer une certaine defiance de soi; et combien de temps a-t-il fallu a des esprits un peu attentifs pour s'apercevoir qu'ils s'etaient plus d'une fois trompee? About the Publisher Forgotten Books publishes hundreds of thousands of (...) rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

El auge de los populismos de extrema derecha en el último tiempo amerita una indagación acerca de las características de la ideología reaccionaria. Una forma de aproximarse a esta es a través del pensamiento de sus principales autores. Nicolás Gómez Dávila es el mejor representante del pensamiento reaccionario en la filosofía latinoamericana, de modo que, a partir del análisis de algunos de sus escritos y siguiendo la propuesta de Richard Shorten para identificar lo reaccionario con base en tres pilares (...) retóricos: decadencia (_logos_), conspiración (_ethos_) e indignación (_pathos_), este artículo enfatiza algunas características propias de la ideología reaccionaria que la distinguen del conservadurismo, ilustrando esas diferencias con la retórica de algunos líderes reaccionarios que antecedieron a Nicolás Gómez Dávila en la Colombia del siglo XX. (shrink)

The present contribution has the purpose of evidencing both the originality of Şora’s understanding of time (and its importance for the question of authenticity, empathy and intersubjectivity), and the possibility of a dialogue with Husserl’s understanding of the consciousness of internal time. One of the most important aspects of my paper is the endeavour to bring to light the underlying structure of temporality at work in Mihai Şora’s philosophy. The two forms of temporality present in Şora’s thought – the temporality (...) “of the Moment” and that “of the instances of countable time” – open up the possibility of a phenomenological understanding of time. Some specific terms which Şora uses to describe the two forms of temporality – like the “vertical plunge”, “openness”, “disclosure”, “the gift of Encounter”, “the horizontal walk”, etc. – seem, at least at first, to belong to a poetic language, full of metaphors, a language which doesn’t seem to have much in common with the rigors of a philosophical language, but they nevertheless reveal some fundamental characteristics of the two forms of temporality. The possibility of understanding and interpreting these forms of temporality as structures belonging to the consciousness of time, in a broad sense (which correspond to the fabric of the real word, according to Şora’s ontological model), is another interesting question which will be debated in the present study. (shrink)

My aim here is to analyze a few possible ways of transcending the dichotomous character of philosophical thinking. I focus on Mihai Şora’s philosophy because it is best suited for this goal. The question that will guide this paper is whether it is possible to go beyond the dichotomous nature of philosophy. My thesis will be that, when considering Mihai Şora’s thought, one can answer in the affirmative. We look for the details of Şora’s philosophy which allow us to set (...) forth how actually takes place the transcendence of the dichotomist view. We focus on the concept called “the organic entanglement” since it is the core of Şora’s approach. (shrink)

Dans ce monumental ouvrage devenu un classique du commentaire, Victor Goldschmidt, fidele a sa methode structurale et combattant l'idee selon laquelle la pensee de Rousseau ne serait pas organisee, demontre qu'il est possible d'expliciter les principes du systeme de Rousseau. Denoncant l'opposition recue entre la genese et la structure, l'auteur procede a un examen minutieux de la constitution de ces principes, en s'appuyant sur les deux Discours et l'Emile - Rousseau lui-meme disait que son systeme y etait formule -, mais (...) surtout sur le Discours sur l'inegalite, dont le present travail etudie le contenu et les prolongements. Prenant le temps de considerer ce texte comme une oeuvre proprement philosophique et d'etablir la these des interlocuteurs du philosophe pour mieux determiner sa pensee, Victor Goldschmidt montre comment s'elabore et progresse cette pensee et en restitue ainsi le sens, la coherence, en un mot l'unite substantielle. (shrink)

English summary: Gilduin (1155) was, from 1113, the first abbot of the community of the Canons Regular of St Augustine, soon to become an abbey, under the auspices of St Victor of Marseille, on the left bank of the river Seine. After the death of his confrere Hugh, who was of German descent and the leading figure of the Victorines, on 11 February 1141, abbot Gilduin took care that the writings of Hugh were collected and compiled in a representative complete (...) edition. This 'Gilduin-edition' - as it is called in Medieval scholarship - comprises four volumes, the first of which is reconstructed herewith and presented in print. This volume follows the 2008 edition of Hugh's theological summa, De sacramentis christiane fidei. Then as now we are dealing with a critical albeit historical text. This new volume contains nine works, among which the first ever complete edition of Hugh's Cronica surely stands out. German description: Gilduin (+ 1155) war ab 1113 der erste Abt der einige Jahre zuvor gegrundeten und bald zur Abtei erhobenen Gemeinschaft von Augustinerchorherren unter dem Patronat des hl. Victor von Marseille, auf dem linken Ufer der Seine. Nach dem Tode seines Mitbruders Hugo, des aus Deutschland stammenden fuhrenden Kopfes der Viktoriner, am 11. Februar 1141 hat Abt Gilduin dafur gesorgt, daa die Schriften Hugos gesammelt und in einer reprasentativen Gesamtausgabe zusammengestellt werden. Diese in der internationalen mediavistischen Forschung so genannte,Gilduin-Ausgabe' der Werke Hugos von Saint-Victor umfaat vier Bande, deren erster hiermit rekonstruiert und im Druck vorgelegt wird. Dieser Band folgt somit auf unsere im Jahre 2008 besorgte Ausgabe der theologischen Summe Hugos, De sacramentis christiane fidei. Damals wie heute handelt es sich um einen kritischen, wenngleich historischen Text. Dieser neue Band umfaat neun Werke, unter denen insbesondere die uberhaupt erste vollstandige Ausgabe von Hugos Cronica hervorzuheben ist. (shrink)

Un certain nombre de critiques ont affirmé que dans la doctrine de Descartes il n’y a aucune possibilité d’une esthétique. La plupart des autres ont pensé qu’il y avait, dans cette doctrine, tout au moins une esthétique implicite et que cette esthétique, dont ils empruntaient les traits, non à Descartes lui-même, mais à des critiques comme Boileau, d’Aubignae, Bosse, de Chambray, etc., était rigoureusement rationaliste, Descartes ayant « confondu le Beau dans le Vrai ».J’ai essayé de montrer qu’il y a (...) une esthétique cartésienne explicite : que 1° cette esthétique est moins pauvre qu’on ne Ta dit, si Ton tient compte de tout ce qui dans les Lettres du philosophe est relatif à l’art ; que 2° le Compendium musicæ est plus riche en théorie qu’on ne l’a cru et que les vues qu’y développe Descartes ne valent pas seulement pour la musique ; que 3° ces vues ne sont pas rigoureusement intellectualistes, mais que la part qui y est faite à la sensation et à l’association est au moins égale à celle revendiquée pour la raison ; que 4° s’étant posé la question de savoir ce qu’est le Beau en général, Descartes a conclu qu’il est impossible de le déterminer, qu’il n’y a pas d’évidence esthétique et que, en dernière analyse, « ce qui plaira à plus de gens pourra être nommé simplement le plus beau ». (shrink)

« La première partie du livre ("La religion de Platon") a été écrite pour servir d'introduction à la pensée platonicienne, la deuxième partie n'a pas, directement du moins, pour objet la pensée contemporaine, mais seulement les rapports établis par celle-ci, lors des diverses "querelles" avec le platonisme... Le platonisme est bien envisagé en lui-même, alors que la pensée contemporaine ne l'est qu'à partir des points où elle se définit contre lui. » Victor Goldschmidt, voici trente ans, présentait ainsi son livre. (...) Les philosophes qu'il jugeait être ses contemporains sont encore, pour une grande part, les nôtres, et les analyses qu'il offre de leur rapport à Platon valent inactuellement pour leur acuité critique et l'étendue de la perspective philosophique. Sa conception du platonisme constitue une étape importante dans l'histoire de l'interprétation de Platon, et elle a contraint ceux qui ont suivi à se déterminer par rapport à elle. (shrink)

Maslow’s Human Motivation extended Theory, in its late version, proposed transcendence as one of the highest levels, inclusive or holistic in the Human consciousness. Through Meaning Theory, Victor Frankl and Paul Wong suggested that self-transcendence is a fundamental expression of our spiritual nature and a distinctive concept. However, it is not clear whether at present, with an extensive offer of individualistic currents, transcending involves a personal issue or is rather a collective issue, related to community and culture. The objective of (...) this research is to determine if seeking personal transcendence and seeking collective transcendence are two differentiable categories, and if there is a priority among them, which would suggest an extension of the Theory. With the participation of 402 business students in Mexico, and with the help of a structured equation model, it was determined that there is a significant difference between orientation toward “I transcend” and the orientation toward “I help others transcend.” The results obtained from the selected sample indicate that individual transcendence and collective transcendence are distinguishable categories. In addition, it was found that young people prefer to seek a personal meaning rather than a collective one, which suggest that dimension of collective transcendence is prior to personal transcendence. These findings can be used to design job profiles for positions that require staff development, and it can serve as a positive pattern for life education and society. (shrink)

This volume offers an English translation of John of St. Thomas's Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity's continual coming to terms with the "Third Entry" of Aristotelian thought into Western Christian intellectual culture - specifically the Aristotelian notion of 'science' and sacra doctrina's satisfaction of those requirements - the Thomistic-commentary tradition, and the (...) larger backdrop of the Iberian Peninsula's flourishing "Second Scholasticism." In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez - to name only a few - in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process - and not insignificantly - the status quaestionis of theology's scientific character is clearly framed and answered according to John's satisfaction. Key to John of St. Thomas's resolution of the question is his understanding of the continuity of the power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls "virtual revelation." This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism. (shrink)

This essay aims to contribute comparative points of contact between two influential figures of nineteenth century aesthetic reflection; namely, Victor Hugo’s artful considerations on architecture in his novel Notre-Dame de Paris and G.W.F. Hegel’s philosophical appraisal of the artform in his Lectures on Fine Art. Although their individual views on architecture are widely recognized, there is scant comparative commentary on these two thinkers, which seems odd because of the relative convergence of their historically situated observations. Owing to this shortage, I (...) note that, while certainly not identical, Hugo and Hegel share an aesthetic family resemblance in how they hold similar ideas on architecture’s symbolic function, cognitive content, and, ultimately, how the artform’s ability to remain a standing paragon of meaning was razed by successive modes of cultural communication. Consequently, the essay works to show some congruent aesthetic affinities between these two great figures, but which appears to be overlooked in the literature. (shrink)

Victor Verdejo’s paper ‘On Having the Same First Person Thoughts’ introduces an interesting and fruitful framework for applying the type-token distinction to first person thoughts. He draws a three-way distinction between types, instantiable types, and instantiated types, and uses that distinction to open up a conceptual space for the possibility of shareable first person thoughts. This note distinguishes two types of interpersonal shareability and argues that Verdejo’s suggestions about instantiable types can only secure shareability of the first kind, but not (...) the second. The author then shows how his own account of what he terms the token-sense of “I” succeeds in making possible this second type of interpersonal shareability, despite the criticisms in Verdejo’s paper. (shrink)

Le parcours de Victor Basch, germaniste d’origine allemande d’abord professeur de littérature étrangère à la fin du XIXe siècle puis d’esthétique dans les années 1920-1930, illustre tout particulièrement l’importance des transferts franco-allemands qui ont présidé à l’institutionnalisation de l’esthétique en France. Parti de la nécessité d’établir la réflexion sur l’art sur des bases non normatives, Basch devint un introducteur privilégié de l’esthétique psychologique allemande en France. En suivant le cheminement de Basch, cet article veut montrer autant la place essentielle qu’a (...) occupée à travers lui l’esthétique allemande dans le contexte français, que les limites de ses analyses des processus « sympathiques » permettant, selon lui, autant la création que la jouissance artistique ou le travail du chercheur en esthétique. Malgré l’insistance sur l’expérimentation ces analyses finissent par cantonner le beau dans une sphère idéale et déterminèrent ainsi les réticences de Basch face aux analyses sociologiques de l’art et sa participation à un discours dualiste sur l’Allemagne. (shrink)