Este artículo expone el desarrollo del pensamiento político de Ortega en torno a dos aspectos íntimamente relacionados como son sus consideraciones propiamente sociales y sus planteamientos y reflexiones políticas de liberalismo y socialismo a través de algunas de sus propuestas políticas. Defendemos que para Ortega la economía y la política no son un fin en sí mismo, deben estar siempre al servicio del hombre, a la vez, que deben buscar como objetivo la reforma del hombre.

In lieu of an abstract, here is a brief excerpt of the content:"Divine Person" as Analogous NameDylan SchraderThe position of St. Thomas Aquinas and the Thomistic school that human beings cannot name God and creatures univocally is well-known.1 This includes the term "person," which is predicated of the Trinity, of angels, and of human beings truly but analogically. In contrast, it might seem that, when speaking of the Father, Son, and Holy Spirit in respect of one another, "divine person" must (...) be univocal.2 [End Page 217]The seventeenth-century Discalced Carmelites of Salamanca (the Salmanticenses) thought otherwise. They argued that the ratio3 of "divine person" is common to the Father, Son, and Holy Spirit not univocally, but analogically, and that this follows from established Thomistic principles.4 Their position makes for an interesting case study in religious language, as the Salmanticenses apply a highly developed material logic to the central mystery of Christian faith.Words, Concepts, and ThingsIn On Interpretation (Peri hermeneias), Aristotle explains that words immediately signify concepts and, by means of concepts, things.5 This so-called "semantic triangle" makes it easy to misunderstand univocity and analogy if we do not first determine how a particular thinker conceives of the relationship among words, concepts, and things. To discern how the Salmanticenses understood this relationship, it is most helpful to look to their counterparts, the Discalced Carmelites at neighboring Alcalá de Henares outside Madrid, commonly called the Complutenses.6 The Complutenses' Artium cursus [End Page 218] serves as philosophical handmaid to the Salmanticenses' Cursus theologicus, and is therefore essential for correctly interpreting the latter's claims about grammar, logic, and metaphysics.7To begin with the verbal element, this is how the Complutenses, following a fairly typical account, explain the difference between a vocal sound, a name, and a term: A vocal sound (vox) is speech considered simply as an audible phenomenon, the pure sound wave. A name (nomen) is a vocal sound that signifies something. A term (terminus) is a name insofar as it serves as one end of a proposition.8 Terms may be purely mental (as when a proposition is conceived of in the mind alone), or they may be spoken or written.Names and terms are useful precisely because they signify. The Complutenses define "signifying" (significare) as "representing to the knowing power something other than [the signifier] itself."9 A name or term points beyond itself so that something else can become known to the mind through that name or term.When it comes to spoken (or written) terms, a term is "common" (communis) if it signifies more than one thing. Common terms may be "non-transcendent" (non transcendens) or "transcendent" (transcendens). Common terms are non-transcendent if they are predicated of certain things (such as "man" or "animal"). They are transcendent if they are predicated of all things. Six terms are usually acknowledged to be transcendent: "being" (ens); "thing" (res); "true" (verum); "good" (bonum); "something" (aliquid); and "one" (unum).10 [End Page 219]Here it is necessary to distinguish first and second "intention" (intentio).11 The Carmelites take "first intention" properly to be the act whereby the intellect knows things in accord with what is in them as realities.12 This act of the intellect is the "formal first intention," while the thing known is the "objective first intention." A name signifying a thing in this way is a "name of first intention."But the intellect can also attend to those things not in accord with what is in them from their own perspective as realities, but instead with reference to their character as acted upon by the intellect itself. This act is called "second intention."13 An example of first intention is the intellect's knowing that "man is an animal," whereas an example of second intention is its knowing that "'animal' is a genus."The Complutenses stress that first and second intention are, properly speaking, acts of the intellect—distinct ways of attending to what it knows—even though logicians often use "first intention" and "second intention" as shorthand to refer to the objects of these acts.14 In fact, because objective second intentions (the objects of the intellect's second-intentional acts) are beings of reason... (shrink)

We develop a general framework for forcing with coherent adequate sets on [Formula: see text] as side conditions, where [Formula: see text] is a cardinal of uncountable cofinality. We describe a class of forcing posets which we call coherent adequate type forcings. The main theorem of the paper is that any coherent adequate type forcing preserves CH. We show that there exists a forcing poset for adding a club subset of [Formula: see text] with finite conditions while preserving CH, solving (...) a problem of Friedman [Forcing with finite conditions, in Set Theory: Centre de Recerca Matemática, Barcelona, 2003–2004, Trends in Mathematics, pp. 285–295.]. (shrink)

El artículo analiza desde una perspectiva fenomenológica y hermenéutica el modo originario de donación del mundo y el origen del mundo en el pensamiento de Jan Patočka posterior a 1965. Primero muestra en qué sentido tanto la donación del mundo como horizonte, cuanto los movimientos de la existencia humana, implican un vínculo esencial entre el modo originario de darse del mundo y la noción de infinito, concebido como lo indefinido e inagotable. Finalmente explicita por qué el vínculo del mundo con (...) lo infinito reposa sobre un impulso creativo divino que constituye el fundamento cosmológico de la religiosidad humana. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A New Fragment of Sophocles and its Schedographic ContextJohn J. KeaneyThe General ContextA popular medium of elementary Byzantine education in grammar and orthography was the genre known as.1 The genre is represented by a (larger or smaller) collection of (brief passages of prose [most frequently] or verse). The individual words of the text are accompanied by a fourfold analysis: (1) interlinear glosses;2 (2 and 3) grammatical and etymological/derivational analysis (...) of individual words; (4) a list of words beginning with the same two or three letters as the word analyzed-each word may or may not be glossed. While these lists quote some well-known texts, the grammatical analyses preserve only two quotations of classical authors; both, by some chance, are of Sophocles.3Our earliest, and necessarily very incomplete, knowledge of the genre comes in references and allusions thereto, like those of Anna Comnena (Alexiad 15.7) or Eustathius (e.g., Comm. in Hom. Il. 1.367.4; [End Page 173] 2.585.16 van der Valk). Between that period and the appearance of the first texts, there arose a traditional core of (hereafter skhedē).4 The earliest representatives of this core were written in the south of Italy at the end of the thirteenth century. These, with the folia containing our text, are B (Barberinianus Graecus 102:1290/1 [subscription]: fol. 60 v); P (Parisinus Graecus 25745: fol. 61 r) written by Nicolaus Hagiopetrite\s in Galatina; N (Par. Gr. 2572:1295/6 [subscription]: fol. 51 v) by one Georgius, son of the protopapas Leo, of Ardeo; and M (Monacensis Graecus 272: fol. 42 v). These represent one6 branch of the oldest class of manuscripts (class Ia). The four manuscripts are related, as shown by the fact that they preserve the same order of skhedē throughout. N and M are closely related for they add a final skhedos not found in B and P. A second branch (Ib) is represented by Pal (Palatinus Graecus 927: fol. 26 v), R (Reginenses, PP Pii II 15: fol. 206 v8), and C (Conventi Soppressi 29: fol. 40 v).The Specific ContextThe ninth of the traditional skhedē is[End Page 174]The word analyzed is. The text:A.A.B.C.D. om. PalRAlthough the text is badly transmitted,10 it is all but certain that it goes back, ultimately, to Herodian.11 The closest parallel passage12 is from the Peri dikhronōn (2.15.11-27 Lehrs):[End Page 175] (δ 511).A. B. (F36 Kassel-Austin).Some Sophoclean Usage(1) is found once (Ph. 945). (2) With compare Ai. 543: and Ant. 548: (3) For the polarity of "mind" and, see OT 524-24: F 929.1-2 Radt:. For as a feature of the Sophoclean hero, see Knox 1964, 21.John J. KeaneyPrinceton University e-mail: [email protected], J., and J. Irigoin, eds. 1977. La Paléographie grecque et byzantine. Paris: Centre Nationale de la Recherche Scientifique. Google ScholarCanart, P. 1977. "Un Style d'écriture livresque dans les manuscrits chypriotes du XIVe siècle: La Chypriote 'bouclée.'" In Bompaire and Irigoin, 303-21.Constantinides, C. N., and R. Browning. 1993. Dated Greek Manuscripts from Cyprus to the Year 1570. Nicosia: Cyprus Research Center. Google ScholarDyck, A. 1993. "Aelius Herodian: Recent Studies and Prospects for Future Research." ANRW 2.34.1:772-94. Berlin: de Gruyter. Google Scholar---, ed. 1995. Epimerismi Homerici. 2d part. Sammlung griechischer und lateinischer Grammatiker 5/2. Berlin: de Gruyter. Google ScholarGallavotti, C. 1983. "Nota sulla schedographia di Moscopulo e suoi precedenti fino a Teodoro Prodromo." BPEC, 3d ser., 4:1-35. Google ScholarGamillscheg, E. 1950. "Zur handschriften Überlieferung byzantinischen Schulbücher." JÖB 43:211-30. Google ScholarHunger, H. 1978. Die hochsprachliche Literatur der Byzantiner. Vol. 2. Munich: C. H. Beck. [End Page 176]Google ScholarKassel, R., and C. Austin. 1991. Poetae Comici Graeci. Vol. 2. Berlin: de Gruyter. Google ScholarKeaney, J. J. 1971. "Moschopulea." BZ 63:303-21. Google ScholarKnox, B. M. W. 1964. The Heroic Temper. Berkeley and Los Angeles: University of California Press. Google ScholarLehrs, K... (shrink)

_Confines of Democracy_ is a collection of critical assessments and interpretations of Richard J. Bernstein’s extensive and illuminating work on pragmatism, epistemology, hermeneutics, and social and political theory, including Bernstein’s replies to the contributors.

In this essay, I argue that pronatalism—a social bias in favor of gestational motherhood—and geneticism—a social bias in favor of genetic motherhood—are conceptually and operationally distinct social forces that influence some women's reproductive decision making. Each of these social forces shapes the reproductive landscape, relates differently to women's identities, and causes different social stigmatization and harm. Pronatalism and geneticism warrant feminist concern because they can compromise some women's reproductive autonomy and well-being. I suggest that combating pronatalism and geneticism will require (...) different sets of media, policy, education, and health care practice strategies. (shrink)

Resumen El artículo es un estudio de tres concepciones asiáticas de las virtudes, como son las virtudes taoístas, confucianas y budistas. De cada una se presenta el marco general de dicha tradición, la forma de entender las virtudes y el término medio. Así, se destacan en el taoísmo las virtudes de la compasión, la moderación y la humildad. En el confucianismo se estudian las virtudes de la humanidad, la justicia, los ritos, la sabiduría y la honestidad. En el budismo se (...) presentan las virtudes de la bondad amorosa, la compasión, la alegría altruista y la ecuanimidad. En cada una de estas tradiciones hay referencias al justo medio o camino medio. Esta comprensión de las virtudes asiáticas puede permitir una idea más amplia de las virtudes.This paper is a study of three Asian conceptions of virtues, such as the Taoist, Confucian and Buddhist virtues. Each one presents the general framework of every tradition, the way of understanding the virtues and the middle ground. Thus, the virtues of compassion, moderation and humility stand out in Taoism. In Confucianism the virtues of humanity, justice, rites, wisdom and honesty are studied. In Buddhism the virtues of loving-kindness, compassion, altruistic joy, and equanimity are presented. In each one of these traditions there are references to the middle right or middle path. This understanding of the Asian virtues may allow a wider idea of virtues. (shrink)

Sensitivity-type principles are prominent in epistemology. They have the promise to explain our intuitive and considered reactions to a wide range of important cases in everyday life, science and philosophy. Despite this promise, philosophers have raised a number of very serious objections to the principles. Accordingly, I propose a different type of sensitivity account which, I believe, gets around these serious objections. An important feature of the new approach is that the principle I propose need not be true. Rather, it (...) should be understood as a cognitive heuristic that tells us when something is not known—a type of doubt. A second feature is that the principle does not care about what one’s belief would be like in counter-factual situations. Instead, it cares about what the bases or causes for the belief would be like in those situations. (shrink)

Se indaga la relación que se da en la República entre los dos significados de ousia: como propiedad en el sentido de posesiones y riqueza, o en el sentido de esencia o sustancia. Aparte de las relaciones económicas asociadas al préstamo, al intercambio y al interés, se examina la función que, respecto de la ousia, cumple la moneda en la economía como recurso para disociar la riqueza de las posesiones, con lo cual logra un nivel de universalidad y equivalencia equiparable (...) al del propio ser. The article inquires into the relation established in the Republic between the two meanings of ousia: property in the sense of possessions and wealth, and essence or substance. Besides the economic relations associated with loans, exchange, and interest, the paper examines the role of currency in the economy, with respect to ousia, as a means of dissociating wealth from possessions, thus achieving a degree of universality comparable to that of being itself. (shrink)

Los análisis sobre crónica periodística se basan en concepciones amplias, atemporales e inasibles que no consideran factores como la historización de los textos, las particularidades de sus autores, así como las coyunturas a las que deben responder sus temáticas en tanto trabajos periodísticos. Por ello proponemos estudiar la crónica como un producto cultural e histórico que se redefine al ser estudiado dentro del contexto en que se origina, valorarlo en tanto producto textual y después ponerlo en diálogo con su autor (...) y su sociabilidad. Para profundizar en ello, tomamos como ejemplo tres crónicas de autoras mexicanas contemporáneas (Magali Tercero, Marcela Turati y Lydiette Carrión) y las sometemos a la metodología propuesta. (shrink)

With the creation of the European Higher Education Area, universities are undergoing a significant transformation that is leading towards a new teaching and learning paradigm. The competencies approach has a key role in this process. But we believe that the competence approach has a number of limitations and weaknesses that can be overcome and supplanted by the capabilities approach. In this article our objective is twofold: first, make a critical analysis of the concept of competence as it is being used (...) in higher education, identifying its limitations and weaknesses; and second, present the potential of the capabilities approach for higher education and review its complementarity to the competence approach.We begin with a brief characterisation of the capabilities approach and its implications for education. Then we examine some implications of the competencies approach in higher education and the reasons that led us to choose the DeSeCo proposal for comparison with the capability approach. We then go on to compare the two approaches, addressing 1) the aims of education and 2) the concept of competence and capability. Finally, we address the implications of incorporating the capabilities approach in learning and teaching in higher education. (shrink)

Es indudable que el inconsciente colectivo estudiado por Jung y su escuela psicoanalítica, nos ha demostrado fehacientemente que las conductas observadas y aprendidas en la infancia tanto en la familia como en la sociedad, se reproducen de manera muy similar en las generaciones jóvenes.

Con anterioridad a la paz de Westfalia el espacio filosófico alemán había estado dominado en gran medida por la teosofía, especialmente en el ámbito protestante y en regiones como Sajonia, Silesia y Württemberg. Con la Medicina mentis de E. W. von Tschirnhaus, noble sajón de estudios universitarios en Leiden, donde entra en contacto con Spinoza y su círculo, entramos en un nuevo mundo conceptual. Bajo la apariencia de una propuesta metodológica, de corte cartesiano, de conducir la razón al descubrimiento de (...) cuanto es posible conocer por la ‘luz natural’, Tschirnhaus propone una reforma moral del sujeto humano capaz de procurarle la perfección, la felicidad y la unión con Dios, donde la impronta de Spinoza es fuerte, aunque en ningún momento son nombrados estos dos filósofos. Tras estudiar la acusación de spinozismo por Christian Thomasius y el rechazo de la imputación por Tschirnhaus, el artículo se pronuncia sobre el sentido y función de ese rechazo. (shrink)

El presente artículo, aborda el estado del arte en torno al conocimiento producido en la relación de las categorías de significaciones imaginarias y ciudadanía política, durante el periodo 2007-2018 en Iberoamérica. Este estado del arte, se realiza con el objetivo de identificar las tendencias teóricas, metodológicas y los resultados más relevantes, que han orientado las investigaciones respecto a dichas categorías, en su relación analítica, con el fin de fundamentar posteriores análisis que permitan identificar y problematizar los avances y vacíos en (...) el campo, que ayuden a ampliar la mirada sobre estos asuntos, en el marco de la investigación doctoral “Significaciones imaginarias en torno a la ciudadanía y la religiosidad, en un grupo de jóvenes universitarios de Pereira”, la cual se encuentra en proceso de construcción y ejecución. (shrink)