Para devenir una unidad orgánica y funcional, el ser vivo necesita conservar la distinción interna entre forma y materia en términos de causa y concausa de dicha unidad. Una reconsideración de los ejemplos del hacha y del ojo bajo la perspectiva de los criterios lógico-semánticos de antero-posterioridad permite explicar la diferencia interna entre cuerpo y alma, en un contexto que enfatiza la no-separación del alma respecto del cuerpo, y clarificar el estatuto ontológico de las partes orgánicas para salvar (...) la unidad sustancial de un organismo vivo. (shrink)

The aging process involves changes in immune regulation, i.e. adaptive immunity declines whereas innate immunity becomes activated. NF‐κB signaling is the master regulator of the both immune systems. Two recent articles highlight the role of the NF‐κB system in aging and immune responses. Adler et al1 showed that the NF‐κB binding domain is the genetic regulatory motif which is most strongly associated with the aging process. Kwon et al2 studying HIV‐1 infection and subsequent immune deficiency process demonstrated that HIV‐1 Tat (...) protein binds to SIRT1 protein, a well‐known longevity factor, and inhibits the SIRT1‐mediated deacetylation of the p65 component of the NF‐κB complex. As a consequence, the transactivation efficiency of the NF‐κB factor was greatly potentiated, leading to the activation of immune system and later to the decline of adaptive immunity. These observations support the scenario where immune responses and aging process can be enforced by the potentiation of NF‐κB transactivation efficiency. Longevity factors, such as SIRT1 and its activators, might regulate the efficiency of the NF‐κB signaling, the major outcome of which is inflamm‐aging via proinflammatory responses. BioEssays 30:939–942, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

The foundations of AI design discourse are worth analyzing. Here, attention is paid to the nature of theory languages used in designing new AI technologies because the limits of these languages can clarify some fundamental questions in the development of AI. We discuss three types of theory language used in designing AI products: formal, computational, and natural. Formal languages, such as mathematics, logic, and programming languages, have fixed meanings and no actual-world semantics. They are context- and practically content-free. Computational languages (...) use terms referring to the actual world, i.e., to entities, events, and thoughts. Thus, computational languages have actual-world references and semantics. They are thus no longer context- or content-free. However, computational languages always have fixed meanings and, for this reason, limited domains of reference. Finally, unlike formal and computational languages, natural languages are creative, dynamic, and productive. Consequently, they can refer to an unlimited number of objects and their attributes in an unlimited number of domains. The differences between the three theory languages enable us to reflect on the traditional problems of strong and weak AI. (shrink)

It is commonplace that the modern world is more international than at any point in human history. Yet the sheer profusion of terms for describing political orders above the nation-state-including "international," "global," "transnational," and "cosmopolitan," among others-is but one indication of how conceptually complex this topic actually is. Taking a wide view of international projects in Europe since the eighteenth century, Nationalism and Internationalism Intertwined explores discourses and practices to challenge nation-centered histories and trace the entanglements that arise from international (...) cooperation. In this volume, a multidisciplinary group of scholars in history, political science, philosophy, computer science, and other fields ask how internationalism and adjacent concepts have been experienced, understood, constructed, debated, and redefined across different European political cultures. (shrink)

Para San Juan de Ávila la salvación de las almas es el principal negocio de Dios que estará unido, dada su situación histórica, a la reforma de la Iglesia y de los pastores. La Iglesia y el sacramento del orden, tienen un origen y una realización concomitante, obran simultáneamente la salvación, ninguno de ellos es consecuencia del otro sino que ambos son en Cristo. El objetivo de este artículo es presentar la identidad eclesial del sacramento del orden desde la doctrina (...) de San Juan de Ávila. Las consecuencias de esta reflexión sobre la identidad eclesial del sacerdocio nos llevará a comprender la profundidad de la doctrina avilista y saber enriquecer la actual reflexión teológica. (shrink)

During the past few years significant progress has been made in our understanding of the structure and function of the proteins involved in eukaryotic DNA replication. Data from several laboratories suggest that, in contrast to prokaryotic DNA replication, two distinct DNA polymerases are required for eukaryotic DNA replication, i.e. DNA polymerase delta for the synthesis of the leading strand and DNA polymerase alpha for the lagging strand. Several accessory proteins analogous to prokaryotic replication factors have been identified and some of (...) these are specific for pol delta whereas others affect both DNA replicases. The replicases and their accessory proteins appear to be highly conserved in eukaryotes, as homologous proteins have been found in species ranging from humans to yeast. (shrink)

Purpose – The purpose of this paper is to analyse the current status of ownership of patient information from a Lockean perspective and then present Datenherrschaft as a new model for patient ownership of patient information. Design/methodology/approach – This paper is theoretical in approach. It is based on arguments derived from Locke’s Two Treatises of Government. Legal examples of the current situation are derived from Finnish, UK and Swedish legislation. Findings – Current legislation concerning patient information is not clearly formulated (...) and so recognising a new right on the part of the patient, Datenherrschaft, would be an ethically justifiable way of remedying the issue. Research limitations/implications – The legal analysis was limited to Finland, the UK and Sweden, and so other legislation should be looked at in future research. Datenherrschaft is used as an example of an ethically justified way of regulating patient information ownership and should be analysed further. Originality/value – Patient information ownership is an issue that is not unambiguously solved in many countries, nor has it, in our view, been ethically justified. The potential solution presented in this paper is clear and has strong ethical justifications. (shrink)

In times of crisis, one of the areas heavily affected has been food, as a direct consequence of the damage caused to family farming and therefore to Food and Nutrition Security (SAN). Climate change, in turn, causes widespread crises, which, due to their impact on humanity, and above all, on SAN, provide complex humanitarian crises, worsening hunger. The military conflict imposes difficulties in access to food and production. This study aimed to critically describe the panorama of climate change and armed (...) conflicts in Africa, relating them to the pandemic of COVID-19 as a factor of aggravating the situation of food insecurity in African countries. A literature review study was carried out in various databases, journals and portals for this purpose, with emphasis on Google Scholar, CAPES and governmental portals. The results point to climate change, as being multicausal, and constitute a risk factor for agriculture and SAN, in African countries, characterized by the destruction of crops and the reduction of food availability. Armed conflicts makes difficult to produce and distribute food, especially for people who’s affected. (shrink)

O autor analisa a posição de Antero de Quental perante o movimento iberista do século XIX, destacando a origem peninsular deste e a sua tradição, com raízes no liberalismo. Aponta a influência nesse movimento de um proudhonismo ingénuo, e destaca o papel de José Félix Henriques Nogueira como transmissor de um ideal federativo com base na concepção de uma "pátria espanhola comum", em que a federação tende no limite paraa fusão.A propósito conclui que a formulação dada por Antero (...) a este pensamento, em Portugal perante a Revolução de Espanha não é mais radical que a de Nogueira, antes é uma consequência contida no pensamento deste precursor do republicanismo. Por outro lado, Teófilo Braga, além de partilhar do ideal liberalista, advogou a separação dos Açores do continente português, contrariamente a Antero de Quental, que pensava que os açorianos só podiam ser portugueses, devendo entrar, federados com o Continente, num estado ibérico. /// L'auteur analyse la position de Antero de Quental devant le mouvement ibériste du XlX.e siècle, en mettant en relief son origine péninsulaire et sa tradition enracinée dans le libéralisme portugais. Il remarque l'influence sur ce mouvement d'un proudhonisme naïf et met en relief l'importance de José Félix Henriques Nogueira en tant que diffuseur d'un idéal fédératif basé sur la conception d'une "patrie espagnole commune", dans laquelle la fédération, à la limite, tend vers la fusion. À ce propos il remarque que la formulation donnée à cette pensée par Antero dans Portugal perante a Revolução de Espanha n'est pas plus radicale que celle de Nogueira; elle est plutôt une conclusion contenue dans la pensée de ce précurseur du républicanisme portugais. Par ailleurs, Teófilo Braga non seulement partagea l'idéal ibériste, mais il a été partisant de la séparation des Açores du Portugal continental, contrairement à Antero de Quental, qui jugeait que les Açoréens ne pourraient être que Portugais, et devraient entrer en fédération avec le Portugal ibérique dans un état péninsulaire. /// The author analises the position of Antero de Quental within the Iberist movement of the XlXth century and emphazises its Peninsular origin and its tradition with roots in the Portuguese Liberalism. He points to the influence in this movement of a certain naive proudhonism and the rêle of José Félix Henriques Nogueira as a transmitter of a federative ideal based on the conception of a "common Spanish fatherland" in which the federation tends at the limit towards fusion. In this context he concludes that the formulation given by Antero in the opuscule Portugal perante a Revolução de Espanha is no more radical than that of Nogueira; it is rather a consequence of the thought of that forerunner of the republicanism in Portugal. On the other hand Teófilo Braga not only shared the Iberist ideal, but also defended the separation of the Azores from the Portuguese homeland, contrarily to Antero de Quental, who thought that the Azoreans could only be Portuguese and that they should accede to an Iberian state federated with the mainland. (shrink)

In recent years the study of local religious histories, especially in Europe, has gained in prominence. Because of the encounters between different cultural traditions in the Middle Ages and the voyages of discovery, the religious history of the Iberian Peninsula became one of the most complex in Europe. This article focuses on one portion of this history around the turn of the 19th/20th century, and in particular on two attempts to blame the Catholic religion for the general crisis in Spain (...) and Portugal at the start of the modern era. These two forms of critiquing religion are illustrated by the examples of Miguel de Unamuno and Antero de Quental, whose writings were characteristic of the typical relationship between religion and intellectuals in this period. Not only were the Spanish philosopher and the Portuguese poet influential on their own and later generations, but they are also truly representative of a certain tragic ”loss“ of religion in the Iberian Peninsula. (shrink)

Se o pensamento de Antero de Quental, muito influenciado pela filosofia alemã, exprime um afastamento das vias tradicionais da fé e da teologia, contudo a sua poesia reinstaura uma dolorosa mas apaixonada aproximação de Deus. Em última análise, o que é patente na ordenação não cronológica dos seus últimos sonetos, o poeta-filósofo, o idealista insatisfeito com as suas tentativas de conciliar o naturalismo e o espiritualismo, o positivismo e o misticismo, o materialismo e o psiquismo, o imanentismo e o (...) transcendentalismo, torna-se no poeta religioso em busca de uma comunhão com os seus ancestrais, com o seu povo, com uma revelação que ele tem dificuldade em assumir inteira, mas pela qual manifesta, mais do que uma nostalgia, uma saudade. Deste modo, o itinerário de toda a sua poesia deve quanto a nós ser entendido como uma questa em que o poeta é um cavaleiro da demanda do Graal, como uma odisseia, em que o poeta-herói, perdido nos mares alterosos da vida, tenta regressar à sua terra natal, e enfim como uma peregrinação, uma peregrinatio para o lugar santo onde por ele espera o Deus em cuja mão direita enfim poderá repousar. /// Si la pensée d'Antero de Quental, très influencé par la philosophie allemande, manifeste un éloignement des voies traditionelles de la foi et de la théologie, cependant sa pensée réinstaure une douleureuse mais passionnée approche de Dieu. En dernière analyse, ce qui est patent dans l'agencement non chronologique de ses dernirers sonnets, le poète philosophe, l'idéaliste insatisfait avec ses tentatives de concilier le naturalisme et le spiritualisme, le positivisme et le mysticisme, le matérialisme et le psychisme, l'immancntisme et le ranscendantalisme devient chez le poète religieux en quête de communion avec ses ancêtres, avec son peuple, avec une révélation qu'il lui est difficile d'assumer entièrement, mais par laquelle il manifeste plus qu'une nostalgie, une "saudade". Par là, l'itinéraire de toute sa poésie doit, quant à nous, être entendu comme une quête dans laquelle le poète est un chevalier à la recherche du Graal, comme une odyssée où le poète-héros, perdu dans les mers changeantes de la vie, tente de retourner à la terre natale, et enfin comme un pèlerinage, une peregrinatio vers le lieu saint où l'attend Dieu, ce Dieu dans la main duquel enfin il pourra trouver repos. /// If the thought of Antero de Quental, under the influence of German philosophy, represents a break from the traditional pathe of faith and theology, his poetry constitutes however a painful but passionate approach to God. In final analysis, what is manifest in the non-chronological ordering of his last sonnets, the poet-philosopher, the idealistic dissatisfied wich his attempts to conciliate naturalism with spiritualism, positivism with mysticism, materialism with psychism, immanentism with transcendentalism, becomes the religious poet in search of communion with his ancesters , with his people, with a revelation that he had difficulty in accepting entirely, but for which he expresses (more than nostalgia) saudade. Thus, the itinerary of all his poetry should, in our view, be understood as a quest in which the poet isaknight in search ofthe Grail, as an odyssey in which thepoet-hero, lost in theturbulent ocean, thies to return to his nativ land, and finaly as a pilgrimage to the holy place where God awaits him and offers his right hand for him to rest. (shrink)

This paper analyses the contribution to environmental philosophy of the twentieth century philosophy transformation and the historical contribution of Portuguese philosophy, Bento de Espinosa and Antero de Quental, Portuguese philosopher from XIX century. Both built their philosophy of nature in a critical perspective of the thinking of Ernest Haeckel; and also Jorge de Sena, philosophical poet and writer of the XX century. Their analytic perspective is that the fundamental pushes of environmental philosophy reflection, from Espinosa to Antero and (...) Sena, were the ethical issue and the moral problems. Unlike the history of philosophy, whose core problems are the human condition, the environmental philosophy drive their thoughts to the “raison d’ être” of the world and their phenomenology, without becoming a philosophy against the man, because the nature of the Human being, the nature of all entities and beings from the universe is the same “star dust”. The article postulates two fundamental theses: Environmental philosophy built a new ontology in criticizing anthropocentrism, but only in articulation with a new epistemology, founded in criticism of ethnocentrism, it could lead to a new ethics universal theory. (shrink)

Pode o criacionismo conceber-se como "ontologia de noções", dado o estatuto da noção (núcleo de relações construtoras do real) e o conceito de ser como pensamento e actividade criadora do pensamento, pondo a unidade da razação teórica e da prática. Esta última exigência encontra-se já em Antero de Quental pela ideia do númenp como fundamento teórico-prático do pensar, do sentir e do agir.Na coexistência anteriana duma razão eleática com uma dinâmica, viu Leonardo, na segunda, uma antecipação do pensamento como (...) acção. O valor pré-criacionista de Antero ainda no seu personalismo (embora abstracto em face do leonardino, que envolve uma doutrina do amor) e na teoria do divino, entrevendo-se Deus quase criacionistamente colocado na continuidade da vida moral. /// Le créationnisme peut se concevoir comme "ontologie de notions" vu le statut de la notion (noeud de relations constructices du réel) ainsi que le concept d'être comme pensée et activité créatrice de la pensée, posant l'unité de la raison théorique et pratique. Cette dernière exigence se trouve déjà chez Ante-ro de Quental par le biais de l'idée de noumène compris comme fondement théorico-pratique du penser, du sentir et de l'agir.Quant à la coexistence d'une raison éléatique avec une raison dynamique, Léonard a vu en celle-ci une anticipation de la pensée comme action. La dimension pré-créationniste de Antero réside également dans son personnalis-me (quoique abstrait face à celui de Léonard qui contient une doctrine de l'amour) et dans la théorie du divin, théorie qui suggère qui Dieu se situe de façon quasi créationniste dans le prolongement de la vie morale. /// It is possible to conceive "criationisme" as an "ontology of notions", given the status of notion (nucleus of relations which constitute the real) and the concept of being (thought and creative activity, uniting theoretical and practical reasons). The later theme is present in the work of Antero de Quen-tal in his conception of noumeno, considered as theoretical and practical foundation of thinking, feeling and acting.Leonardo recognized in the co-existence of Eleatic reason and of dynamic reality an anticipation of his idea of thought as action. The pre-criationist value of Antero resides in his personalism (although abstract in regards of the divine, where one can perceive God in a criationist mode and as placed in the continuity of moral life. (shrink)

A filosofia de Antero de Quental resume-se na sua célebre frase: "O drama do ser termina na libertação final pelo bem". Essa libertação supõe, em Antero, a Moral e o Sentimento Religioso que estão portanto no centro da sua filosofia e que aqui se analisam desde a reacção contra Hegel até à formulação da sua moral que tenta explicar o sentido final da vida humana como "o momento último e mais verdadeiro". /// La philosophie de Antero de (...) Quental se résume par la célèbre phrase: "le drame de l'être s'achève avec libération finale par le lien". Cette libération suppose, chez Antero, la Morale et le Sentiment religieux, que se trouvent donc en centre de sa philosophie et que l'on analyse ici daprès la réaction contre Hegel jusqu'à la formulation de sa morale, qui s'efforce d'expliquer le sens final de la vie humaine comme "le moment ultime et le plus vrai". /// The philosophy of Antero de Quental can be resumed in his own words: "The drama of being ends in the final liberation by the good". For Antero, liberation implies Moral and Religious Sentiment, which occupy a central place in his philosophy. It becomes thus understandable his reaction against Hegel and his own formulation of moral sentiment, which explains the final meaning of human life as "the ultimate and truest moment". (shrink)

Neste artigo, depois de nos referirmos brevemente à exterioridade e ao carácter estrangeirado do Positivismo Português, pretendemos mostrar que Antero de Quental, no seu eclectismo e sem contradição, é positivista no plano da ciência—sem, no entanto, se pronunciar claramente sobre as específicas teses do positivismo—apesar de ser antipositivista no plano da filosofia onde se apresenta como acérrimo defensor da metafísica. Ao longo da sua obra é clara a sua admiração pela ciência positiva e evidente a sua defesa da ciência (...) contra a religião. /// After a brief mention of the imported character of Portuguese Positivism, we aim to show that, in his eclecticism, Antero de Quental is a positivist in science-although he never clearly criticized the specific thesis of positivism-while at the same time he was antipositivist in philosophy, strongly supporting metaphysics. Throughout his work both his appreciation of positivistic science and his defense of science against religion remain clear. (shrink)

Antero nos seus escritos foi-se afastando progressivamente da influência germânica ficando a depender cada vez mais da filosofia francesa, embora não de maneira estruturante. Podemos reduzir a três os traços fundamentais dessa dependência: o eclectísmo, de espírito superior, que se estrutura a partir do ponto de vista superior do espírito; o espiritualismo queacompemhaa evolução da natureza de sentido finalista projectando-se para uma dimensão metafísica; o realismo da consciência -humana - em que a natureza e o espírito convivem, o espírito (...) e a liberdade se harmonizam, a especulação e a prática se unem, a ciência e a filosofia se associam, a experiência e a razão se complementam, o materialismo e o idealismo se combinam, e tudo em prol de uma nova e autêntica visão do real. /// Antero, en ses écrits, n'a seulement souffert l'influence germanique mais aussi de plus en plus l'influence de la philosophie française, bien que non de façon structurante. On peut réduire à trois les traces fondamentaux de cette dépendendance: l'éclectisme, d'esprit supérieur, qui se structure selon le point de vue supérieure de l'esprit; le spiritualisine, qui accompagne l'évolution de la nature de sens final iste seprojectant dans une dimension métaphysique; le réalisme de la conscience - humaine - où la nature et l'esprit convivent, l'esprit et la liberté s'harmonisent, la spéculation et la pratique s'unissent, la science et la philosophie s'associent, l'expérience et la raison se complètent, le matérialisme et l'idéalisme se combinent, et tout ça en faveur d'une nouvelle et autentique vision du réel. /// In his writings, Antero has gradually freed himself from the German influence, and become more and more dependent on the French philosophy, although not in a structuring way. We may reduce to three the main aspects of this dependence: eclecticism, structured from the highest point of view of the spirit; spiritualism, which accompanies the evolution of nature, of a teleological kind, evolving towards a metaphysical dimension; realism of counsciousness - human - in which nature and spirit go toghether, spirit and freedom are in harmony with each other, speculation and praxis are united, science and philosophy are associeted, experience and reason complement each other, materialism and idealism are combined, all this leading to a new understanding of reality. (shrink)

Antero, contrariamente a Schelling, não aceita a identificação do Absoluto ideal com o Absoluto real. Segundo ele, o Absoluto e a Realidade constituem uma antinomia radical, dado que "a razão não tem de si mesma ... conhecimento total e infalível". O Absoluto de Antero é ideal, o ideal que atrai a força dinâmica em sua trajectória no sentido da auto-realização, reconhecendo-se como Absoluto, independente do mundo fenoménico, só quando tiver atingido a mais alta consciência-de-si. O pensamento filosófico de (...) Antero, expresso sumariamente nas Tendências Gerais da Filosofia teve grande proeminência na formação da corrente de pensamento que constituiu a filosofia portuguesa no século XX. /// Antero, autrement que Schelling, n'accepte pas l'identification de l'Absolu idéal avec l'Absolu réel. À son avis, l'Absolu et la Réalité constituent un'antinomie radicale parce que "la raison n'a pas de soi même la connaissance totale et infaillible". L'Absolu d'Antero est idéal, l'idéal qui attire la force dynamique en sa trajectoire, dans le sens d'auto-réalisation, en se reconnaissant comme Absolu, indépendant du monde phénoménique seulement après avoir la plus grande connaissance-de-soi. La pensée philosophique d'Antero, exprès, en abrégé, en Tendências Gérais da Filosofia a eu une énorme proéminence dans la formation de la pensée qui a constituée la Philosophie Portugaise au XX.e siècle. /// Unlike Schelling,Antero does not identify the ideal Absolute with the real Absolute. In his views, the relation between Reality and the Absolute is of a radical antinomy since "reason has of itself... no total and infalible knowledge". Antero's Absolute is ideal, the ideal that attracts the dynamic force in its trajectory towards sel-realization, and that recognizes itself as Absolute, that is, independent of the phenomenic world, only when it has achieved its highest self-awareness. Antero's philosophical views, briefly stated in the Tendêncies Gerais da Filosofia, had a strong influence upon the formation of the intelectual movement of the Portuguese philosophy in the twentieth century. (shrink)

A Comemoração do I Centenário da Morte de Antero de Quental é momento propício para retomar a interpretação compreensiva dascategorizações específicas da sua pensatividade. O texto dá testemunho de um percurso exploratório. recolhendoe sugerindo como centrais na Obra anteriana umapa Tadigmálica insularidade metafísica,uma decisiva eticidade escatológica e esperançosa, e a fundamental tensão apofática do seu sistema, caracterizado comonma expectante e trágica hermenêutica filosófica, teológicae poética. /// La commémoration du Premier Centenaire de la mort d'Antero de Quental est un (...) moment propice pour reprendre l'interprétaion on compréhensivedes catégorisations spéciphiques de sa pensée. Le texte présenteun parcours exploratoire, en proposant comme des axes dans l'oeuvre d'Antero une paradigmatiqueinsularité métaphysique, une décisive éthicité eschatologique del'espérance,et la fondamentaletension apophatique de son système caractérisé par une herméneutique expectante et tragique, en philosophie, en théologieet en poétique. /// The commemoration of the first centenary of the death of Antero de Quental constitutesa propitious moment for the resumption of a comprehensive interpretation of the speci fie categories of his thought. The text bears witness to an exploratory course gathering and suggesting as central to the work of Anterode Quental aparadigmatic metaphysical insolarity, a deccise eschatological hopeful ethicity, and the foundamenlal apophatical tension of his system, characterized as an expectant and tragic hermeneutics philosophical, theological and poetic. (shrink)

Pelos fins da década de 60, do século passado, Antero revelava-se um álacre correligionário do cientismo, embora, pela mesma época reconheça, também, que o "sacrário do sentimento" é inacessível e irredutível à férula quantificadora. Crê, porém, que o sentimento, do pomo de vista social, é mais um factor de perturbação do que de normalização. No início da década de 70 e posteriormente, a sua desilusão faceàs virtualidadesético-práticas da ciênciaacentua-se incadamente e, ao mesmo tempo, denuncia a "superstição do progresso". Uma (...) verdadeira teoria da sociedade requeria uma outra "filosofia da natureza" que não o materialismo haeckeliano convertido em paradigma pelas comunidades científico-naturaís e filosofia subjacente às engenharias político-- sociais dominantes. Por isso, Antero encetará a crítica desse materialismo de raiz haeckeliana quer a partir de algumas aporias epistemológicas gerais (conceito de "facto", teoria, hipótese e lei científica) quer de algumas ideias fundamentais do monismo do filósofo alemão - como as ideias de matéria, espontaneidade, mecanicismo, determinismo eevolucionismo. Com um conhecimento nem sempre rigoroso, acerca das teses do materialismo alemão e, invocando os argumentos de Kant, Hartmann, Tyndall, Naville, Boutroux, Leibniz, Vacherot (entreoutros) Antero procurarádemonstrar que toda a filosofia da natureza implica uma teleologia e uma metafísica da liberdade. Se essa demonstração se poderá considerar satisfatória no que diz respeito à negação do marxismo haeckeliano não foi, porém, além desse esboço na elaboração da sua "metafísica positiva". /// À la fin de la décade de 60, du dernier siècle, Antero se présentait un gai corréligionnaire du scientisme, quoique dans ce même temps-là il reconnaisse aussi que le "tabernacle du sentiment" est inaccessible et irréductible à la férule quantificative. Il croit, cependant, que le sentiment, du point de vue social, est plus un facteur de perturbation que de normalisation. Au commencement de la décade de 70 et après, sa désilusion vis-à-vis les virtualités éthico-pratiques de la science s'accentue profondément et, au même temps, dénonce la "superstition du progrès". Une vraie théorie de la société requérait une autre "philosophie de la nature" différente du matérialisme haeckélien converti en paradigme par les communautés scientifico-naturelles et par la philosophie sous-jacente aux génies politico-sociales dominantes. C'est pourquoi qu'Antero se mettra à critiquer ce matérialisme de fond haeckélien soit à partir de quelques apories épistémologiques générales (concept de "fait", théorie, hypothèse et loi scientifique) soit de quelques idées fondamentales du monisme du philosophe allemand - comme les idées de matière, spontanéité, mécanicisme, déterminisme et évolutionisme. Avec une connaissance pas toujours rigoureuse sur les thèses du matérialisme allemand et en invoqueant les arguments de Kant, Hartmann, Tyndall, Naville, Boutroux, Leibniz, Vacherot (parmi d'autres), Antero cherchera démontrer que toute philosophie de la nature implique une téléologie et une métaphysique de la liberté. Si cette démonstration se peut considérer satisfaisante en ce qui concerne la négation du marxisme haeckélien, cependant, il n'a pas fait plus que cet ébauche dans l'élaboration de sa "métaphysique positive". /// By the end of the sixties oflast century, Antero appeared as a strong supporter of scientism, although, he also affirmed, at the same time, that the "tabernacle of sentiment" is inaccessible and irreducible to the dryness of quantification. He believed, however, that, from the social point of view, sentiment is an element of disquiet rather than of normalization. At the beginning of the seventies, and later, his disillusion with the ethical and practical aspects of science grew stronger. At the same time, he denounced the "superstition of progress". A true theory of society needed a different "philosophy of nature", not the haeckelian materialism which had been considered a paradigm by both the scientific-natural communities and the philosophy underlying the dominant political and social engineerings. For this reason, Antero beginned to criticize that materialism of haeckelian inspiration, on the grounds of both some general epistemological aporiae (the concepts of scientific"fact", theory, hypothesis and law), and some fundamental ideas of the monism of the German philosopher - such as the ideas of matter, spontaneity, mechanism, determinism and evolutionism. Based upon a not always exact knowledge of the German materialism, and invoking arguments from Kant, Hartmann, Tyndall, Naville, Boutroux, Leibniz, Vacherot (among others), Antero attempted to demonstrate that every philosophy of nature implies both a theleology and a metaphysics of freedom. If it is true that this demonstration may be considered satisfactory as to the denial of the haeckelian marxism, he did not go beyond this sketch in the elaboration of his "positive metaphysics". (shrink)

Começando por notar que o krausismo português se reveste de uma importância muito maior do que a que lhe foi atribuída pelos seus primeiros estudiosos, pois, além de ter dominado o ensino jurídico nas décadas de 40 a 60 do século XIX, teve significativo eco no Curso Superior de Letras e no ensino secundário e contribuiu decisivamente para a formação do pensamento de autores como Cunha Seixas e Joaquim Maria da Silva, o A. refere as características principais que apresenta este (...) movimento filosófico. Passa, depois, a estabelecer um confronto entre o pensamento de Antero e o do seu professor Joaquim Maria Rodrigues de Brito, tanto do relativo à época de Coimbra (1865-66), como de correspondente ao período de maturidade do poeta-filósofo, concluindo ter sido a partir do krausismo e das suas teses essenciais que se desenvolveu a filosofia anteriana, que com ele veio a coincidir em grande número de questões nucleares /// L'Auteur commence par noter que le krausisme portugais occupe une place beaucoup plus importante que celle qui lui fut attribuée par les premiers spécialistes qui l'ont étudié, car, outre le fait d'avoir dominé l' enseignement du droit durant les décennies 40 à 60 du XlX.e siècle, il s'est répercuté de façon significative sur le Cours Supérieur de Lettres ainsi que sur l'enseignement secondaire, et il a contribué de façon décisive à la formation de la pensée d'auteurs tels que Cunha Seixas et Joaquim Maria da Silva. L'auteur analyse ensuite les caractéristiques principales de ce mouvement philosophique. Puis il établit une confrontation entre la pensée de Antero et celle de son professeur, Joaquim Maria Rodrigues de Brito, aussi bien quant à l'époque de Coimbra (1865-1866) qu'à celle correspondant à la maturité du poète-philosophe, pour conclure que ce fut à partir du krausisme et de ses thèses essentielles que la philosophie de Antero s'est développée, krausisme avec lequel coincidèrent nombres de ces questions centrales. /// The Author begins by mentioning that Portuguese Krausism had in fact a much greater importance than the attributed to it in his first studies; besides having dominated the teaching of law in the middle decades (40-60) of the 19th Century, it was influential in the university liberal arts program and in secondary school education; it contributed decisively to the thought of authors such as Cunha Seixas and Joaquim Maria da Silva. The author of the article refers to the principal characteristics that this philosophical movement presents. Next, he contrasts the thought of Antero with that of his professor Joaquim Maria Rodrigues de Brito, both during the time in Coimbra (1865-66) and during Antero's more mature period; Krausism can be seen as the basis of the essential ideas in his philosophy, by making explicit a number of themes that they have in commun. (shrink)

Eva Hudlicka, Int. J. Mach. Conscious., 06, 29 (2014). DOI: 10.1142/S1793843014400058.

The primitive streak establishes the antero‐posterior body axis in all amniote species. It is thought to be the conduit through which mesoderm and endoderm progenitors ingress and migrate to their ultimate destinations. Despite its importance, the streak remains poorly defined and one of the most enigmatic structures of the animal kingdom. In particular, the posterior end of the primitive streak has not been satisfactorily identified in any species. Unexpectedly, and contrary to prevailing notions, recent evidence suggests that the murine (...) posterior primitive streak extends beyond the embryo proper. In its extraembryonic site, the streak creates a node‐like cell reservoir from which the allantois, a universal caudal appendage of all amniotes and the future umbilical cord of placental mammals, emerges. This new insight into the fetal/umbilical relationship may explain the etiology of a large number of umbilical‐associated birth defects, many of which are correlated with abnormalities of the embryonic midline. (shrink)

In vertebrates the antero‐posterior organization of the embryonic body axis is thought to result from the activity of two separate centers, the head organizer and the trunk organizer, as operationally defined by Spemann in the 1920s. Current molecular studies have supported the existence of a trunk organizer activity while the presence of a distinct head inducing center has remained elusive. Mainly based on analyses of headless mutants in mice, it has been proposed that the anterior axial mesoderm plays a (...) determining role in head induction. Recent gain‐ and loss‐of‐function studies in various organisms, however, provide compelling evidence that a largely ignored region, the anterior primitive endoderm, specifies rostral identity. In this review we discuss the emerging concept that the anterior primitive endoderm, rather than the prechordal plate mesoderm, induces head development in the vertebrate embryo. (shrink)

El presente artículo tiene por objeto comprender las razones políticas detrás de la Ley 12.008 que en 1956 creó una zona de franquicia tributaria en las provincias de Chiloé, Aysén y Magallanes, poniendo especial énfasis en el lugar que ocupó Chiloé en el debate. Se identifican tres motivos principales tras la ley: el valor estratégico del Estrecho de Magallanes, la precaria situación económica de las provincias australes y la migración de trabajadores chilotes hacia la Patagonia argentina, lo que era percibido (...) como un problema geopolítico que debilitaba la soberanía chilena en las tierras del sur. Inicialmente excluido, Chiloé ingresa al Proyecto por presión de sus representantes, aunque con posterioridad el Senado le recorta beneficios. El debate evidencia una visión instrumental de los chilotes, percibidos como fuerza de trabajo móvil y apátrida, concluyendo que el objetivo de la política pública no era desarrollar Chiloé, sino mantener a su población dentro de los márgenes del estado nacional chileno. (shrink)

This essay argues that the Phaedrus’s Palinode articulates an account of love (erōs) in which the experience of love can morally and intellectually transform both lover and beloved. After situating this account of love within the dialogue’s thematization of soul-leading (psuchagōgia), I show how Socrates’s account of love makes an intervention into typical Greek thought on pederasty and argue against Jessica Moss’s contention that soul-leading love suffers severe limitations in its soul-leading capacity, showing that Moss is wrong to think that (...) love can only efficaciously lead souls that are already well-formed. By contrast, the Palinode portrays the moral and intellectual formation of the lover, who first approaches the beloved in the spirit of rapacity only to be turned by his experience of beauty toward genuine service, ordered to the beloved’s benefit. The beloved likewise undergoes such a transformation as a result of his nascent return-love (anterōs). (shrink)

Somites are transient structures which represent the most overt segmental feature of the vertebrate embryo. The strict temporal regulation of somitogenesis is of critical developmental importance since many segmental structures adopt a periodicity based on that of the somites. Until recently, the mechanisms underlying the periodicity of somitogenesis were largely unknown. Based on the oscillations of c-hairy1 and lunatic fringe RNA, we now have evidence for an intrinsic segmentation clock in presomitic cells. Translation of this temporal periodicity into a spatial (...) periodicity, through somite formation, requires Notch signaling. While the Hox genes are certainly involved, it remains unknown how the metameric vertebrate axis becomes regionalized along the antero–posterior (AP) dimension into the occipital, cervical, thoracic, lumbar, and sacral domains. We discuss the implications of cell division as a clock mechanism underlying the regionalization of somites and their derivatives along the AP axis. Possible links between the segmentation clock and axial regionalization are also discussed. BioEssays 22:72–83, 2000. ©2000 John Wiley & Sons, Inc. (shrink)

Este artículo analiza la aportación de los moriscos a los estudios árabes, concluyendo que ésta fue modesta en la Península Ibérica. Algunos moriscos contribuyeron de forma activa al conocimiento del árabe a través de sus estudios sobre temas árabo-islámicos. Se demuesttra que el converso mudéjar conocido como Juan Andrés, autor de uno de los más influyentes tratados contra el Islam, fue un canónigo de la Catedral de Granada. Se aborda brevemente la cuestión de la contribución de los moriscos a la (...) traducción e interpretación de los Libros Plúmbeos y se estudia su contribucción, con posterioridad a la expulsión, a los estudios árabes e islámicos. La última parte del trabajo se centra en Holanda (República de los Siete Países Bajos Unidos) donde, como resultado de circunstancias históricas y ciertas contingencias como las relaciones personales, los moriscos desarrollaron un importante papel. En este caso, además del estudio de la lengua árabe en sí mismo, las ciencias físicas cobraron una notable importancia, circunstancia relacionada, en un marco más amplio, con la emergencia de los estudios árabes en Europa, que incorporan tanto las ciencias físicas como la religión y la filosofía, además del interés por el Norte de África, incluidas sus aplicaciones en la vida diaria. (shrink)

Somites are transient structures which represent the most overt segmental feature of the vertebrate embryo. The strict temporal regulation of somitogenesis is of critical developmental importance since many segmental structures adopt a periodicity based on that of the somites. Until recently, the mechanisms underlying the periodicity of somitogenesis were largely unknown. Based on the oscillations of c-hairy1 and lunatic fringe RNA, we now have evidence for an intrinsic segmentation clock in presomitic cells. Translation of this temporal periodicity into a spatial (...) periodicity, through somite formation, requires Notch signaling. While the Hox genes are certainly involved, it remains unknown how the metameric vertebrate axis becomes regionalized along the antero–posterior (AP) dimension into the occipital, cervical, thoracic, lumbar, and sacral domains. We discuss the implications of cell division as a clock mechanism underlying the regionalization of somites and their derivatives along the AP axis. Possible links between the segmentation clock and axial regionalization are also discussed. (shrink)

El enigma de la dialéctica platónica se debe a la descripción metafórica de sus procedimientos en la República y a la oscuridad sobre el modo de alcanzar el principio superior que debe dar razón de las hipótesis o supuestos. Como no puede ser derivado deductivamente de otro anterior, algunos especialistas han asignado a la intuición un papel fundamental en su aprehensión, pero esto significaría una dualidad respecto al carácter dialógico de la dialéctica, que conllevaría una ruptura misma del método. Sin (...) embargo, “los peldaños y trampolines” así como el descenso “a partir de las cosas que de él dependen” hablan en favor de un procedimiento netamente discursivo. Esto implica que la dialéctica justifica un supuesto sometido a discusión filosófica por medio de su inclusión en un sistema de proposiciones en las que estas deben estar conectadas de un modo coherente, es decir, sin contradicciones mutuas y en una relación deductiva de anterioridad y posterioridad. En todo este proceso no hay alusión alguna a un método intuitivo, sino una insistencia absoluta en la necesidad de dar razón y de ser capaz de defender el principio afrontando todas las refutaciones u objeciones, que es el procedimiento de donde resulta su condición no hipotética. (shrink)