La normativa fiscal comunitaria, y muy especialmente el IVA, está orientada al logro del principio de neutralidad respecto del tráfico empresarial, pero por la propia competencia fiscal entre el Estado y las Comunidades Autónomas e, incluso, la forma de retribución de las Oficinas Liquidadoras se está llegando a interpretaciones discutibles, con argumentos formalistas en exceso, con el fin de encontrar nuevos hechos imponibles que, además, de incumplir el régimen de incompatibilidad de los tributos de la imposición indirecta están afectando a (...) la competitividad de nuestras empresas, encareciendo los bienes y servicios y muy especialmente el tráfico inmobiliario y el mercado del suelo, y que han afectado a la competitividad de nuestra economía de una manera estructural. (shrink)

Relying on some auxiliary assumptions, usually considered mild, Bell’s theorem proves that no local theory can reproduce all the predictions of quantum mechanics. In this work, we introduce a fully local, superdeterministic model that by explicitly violating ‘settings independence’—one of these auxiliary assumptions, requiring statistical independence between measurement settings and systems to be measured—is able to reproduce all the predictions of quantum mechanics. Moreover, we show that contrary to widespread expectations, our model can break settings independence without an initial state (...) that is too complex to handle, without visibly losing all explanatory power, and without outright nullifying all of experimental science. Still, we argue that our model is unnecessarily complicated and does not offer true advantages over its non-local competitors. We conclude that while our model does not appear to be a viable contender to its non-local counterparts, it provides the ideal framework to advance the debate over violations of statistical independence via the superdeterministic route. (shrink)

This note replies to a comment by Daniel Hausman on our paper ‘Preference purification and the inner rational agent: a critique of the conventional wisdom of behavioural welfare economics’. We clarify our characterisation of behavioural welfare economics and acknowledge that Hausman does fully endorse this approach. However, we argue that Hausman’s response to our critique, like behavioural welfare economics itself, implicitly uses a model of an inner rational agent.

Neoclassical economics assumes that individuals have stable and context-independent preferences, and uses preference satisfaction as a normative criterion. By calling this assumption into question, behavioural findings cause fundamental problems for normative economics. A common response to these problems is to treat deviations from conventional rational choice theory as mistakes, and to try to reconstruct the preferences that individuals would have acted on, had they reasoned correctly. We argue that this preference purification approach implicitly uses a dualistic model of the human (...) being, in which an inner rational agent is trapped in an outer psychological shell. This model is psychologically and philosophically problematic. (shrink)

Edward Aloysius Pace, philosopher and educator, by J. H. Ryan.-Neo-scholastic philosophy in American Catholic culture, by C. A. Hart.- The significance of Suarez for a revival of scholasticism, by J. F. McCormick.- The new physics and scholasticism, by F. A. Walsh.- The new humanism and standards, by L. R. Ward.- The purpose of the state, by E. F. Murphy.- The concept of beauty in St. Thomas Aquinas, by G. B. Phelan.- The knowableness of God: its relation to the theory of (...) knowledge in St. Thomas, by Matthew Schumacher.- The modern idea of God, by F. J. Sheen.- The analysis of association of its equational constants, by T. V. Moore.- Bibliography (p. 224-225) - Character and body build in children, by Sister M. Rosa McDonough. Bibliography (p. 248-249) - The moral development of children, by Sister Mary.- Medieval education (700-900) by T. J. Shahan.- The need for a Catholic philosophy of education, by George Johnson. (shrink)

This paper examines the implications of digital remediation which translates and transforms an older text, endowing it with new life, in relation to the project #LauraSpeaks, a translation and remediation of Pellegra Bongiovanni’s Risposte di Madonna Laura alle rime di Messer Francesco Petrarca, in nome della medesima. Divided into three different sections, it describes the steps involved in this project, from the discovery of the original text and the analysis of Bongiovanni’s contribution within the realm of Petrarchism, moving to a (...) discussion of the translation of her work from Italian to English and the creation of the “Twitterature” version of the text, then finally to an analysis of the text’s transformation into the film medium. This paper also investigates the theoretical premises of digital remediation and the role that hypertext plays in multiplying opportunities for meaning-making and in enriching the act of reading and writing. (shrink)

Defendemos la postura de la necesidad de un desarrollo y de una lectura de Zubiri en clave metafísica para ello mostramos como se han dado las interpretaciones de zubiri, luego lo que ha sido la sedimentación de la interpretación exclusivamente noológica, para en un tercer momento mostrar su carencia y por lo tanto el deber de realizar una reflexión metafísica con las herramientas de la filosofía zubiriana.

This article analyses the Swedish TV series Hållbart näringsliv (HN) to study hegemonic discursive formations over the meaning of the climate crisis. Combining new materialist approaches in discourse studies with a political ecology understanding of the socio-ecological entanglement, we propose the concept of technocratic solutionism to understand how the neo-liberal green economy secures instrumentalist discourses on nature in the Swedish context. The discourse-theoretical analysis of nine HN episodes identifies four nodal points which articulate the technocratic solutionist discourse: capital’s leading role, (...) Nordic exceptionalism, substitutionalism and long-termism. We argue that the climate crisis can be understood as a materiality that dislocates capitalist assemblages, which then, in response, deploy a techno-solutionism discourse to protect the core principles of economic growth and profitability while marginalizing potential radical alternatives. (shrink)

A partir de los conceptos de carácter, virtud y amistad propuestos por la ética de la ficción de Wayne Booth, realizamos un análisis comparativo entre los efectos éticos provocados por el territorio y la música en las novelas Península, Península de Hernán Lara Zavala y en El llamado de los tunk’ules de Marisol Ceh Moo. Sugerimos que, a pesar de estar ante dos novelas que comparten el mismo contexto geo-histórico, los efectos éticos causados por el territorio y la música, bajo (...) la idea de Yucatán, guardan diferencias que ameritan llevar a cabo una co- ducción para dilucidar el tipo de compañía literaria que nos ofrecen. (shrink)

Confucius proposes the view of human beings as moral agents that have to behave according to their own individual thinking and reflection. In Analects, I, 4, one of his disciples says: “Have I passed on to others anything that I have not tried out myself?” And in Analects, XIII, 23, Confucius says: “The gentleman agrees with others without being an echo.” That is, when one agrees with others it is because using his (today we will say “his or her”) own (...) understanding he (or she) has arrived at the same conclusions. In Analects, XV, 16, he is quite explicit: “When a man is not in the habit of saying: What shall I think of this? What shall I think of this? I can indeed do nothing with him.” In this sense it is clear that he believes in moral autonomy and in human equality. Contrary to what a lot of scholars think, he is not a communitarian thinker; he is a philosopher who wants people to think by themselves. From this early time in the History of China he was proposing what Socrates defended in Athens; the importance of an internal moral conscience. So, if we can speak about Enlightenment in the Greek world, we cansay that Confucius was an enlightenment figure in the Chinese world. In this sense I believe we can conclude that Confucius is not a good example to argue for “Asian Values”. On the contrary, Confucius presents a universalistic theory that strengthens the position of the individual and of his or her self-cultivation. And if one of the objectives of education is that individuals can think by themselves, don’t we have to conclude that the political implication of this theory for the modern world is democracy? (shrink)

Presento mi Teología del cambio de época [=TCE] como una teología del “peregrinando-nos”, reducción teologal que se corresponde con el “estar siendo discípulo/s misionero/s”. Al “peregrinando-nos” le son inherentes el icono sapiencial del “camino” y el icono teologal del “santuario”: el primero remite al mundo y el segundo remite a Dios. En la dialéctica controlada existente entre ambos iconos vamos desplegando un proceso de “autotrascendencia teocéntrica en la consistencia”. Este yo peregrinante tiene una vertiente personal (el creyente individual) y otra (...) colectiva (el pueblo de Dios peregrino, pero también implícitamente, una nación en camino). La peregrinación se va desplegando espacio-temporalmente, desde la existencialidad histórica en progresiva apertura al misterio trascendente. O también, desde la progresiva vivencia teologal de las virtudes en diálogo interpelante con todo lo que de bueno, bello y verdadero vamos encontrando por el camino. Esto nos conduce a una cada vez más satisfactoria vida en el Espíritu, renacida de lo alto desde el “santuario” descubierto como ya inhabitando en el mismo “camino”, lo cual traduce y expresa muy bien e inculturadamente lo propio de la esperanza teologal cristiana. A esta teología, el magisterio pastoral del Papa Francisco le fue confiriendo un dinamismo evangelizador que no tenía, al menos no en el mismo grado, en su fundante Trilogía. (shrink)

Individuals who deviate from social norms by committing crimes may have reduced facial emotion recognition abilities. Nevertheless, a specific category of offenders – i.e. organised crime (OC) members – is characterised by hierarchically organised social networks and a tendency to manipulate others to reach their illicit goals. Since recognising emotions is crucial to building social networks, OC members may be more skilled in recognising the facial emotion expressions of others to use this information for their criminal purposes. Evidence of a (...) difference between OC and non-organised crime (NOC) offenders in terms of facial emotion recognition is still lacking. To fill this gap in the literature, we tested 50 OC, 50 NOC offenders, and 50 non-offender controls for their ability to identify six basic emotions (happiness, sadness, fear, anger, disgust, and surprise). All participants underwent a cognitive and psychological evaluation to avoid alternative explanations. Results show that OC members were more able to detect the expression of fear in others as compared to NOC. We interpreted this finding in light of the social context and the behavioural criminal attitude of OC members. (shrink)

Various writers have attempted to use the sender-receiver formalism to account for the representational capacities of biological systems. This paper has two goals. First, I argue that the sender-receiver approach to representation cannot be complete. The mammalian circadian system represents the time of day, yet it does not control circadian behaviours by producing signals with time of day content. Informative signalling need not be the basis of our most basic representational capacities. Second, I argue that representational capacities are primarily about (...) control, and only when specific conditions obtain does this control require informative signalling. (shrink)

El presente texto aborda el parágrafo 36 de los Aportes a la filosofía de Martin Heidegger, para desde este exponer una vía de comprensión de esta obra en torno al lenguaje filosófico-poético, vía que llevaría a considerar el pensamiento del filósofo como una posibilidad de un proyecto pensante que no asumiría el lenguaje como mero medio de enunciación del ente, como instrumento de la razón, sino que lo piense como modo de darse el Ser mismo. En este sentido, se piensa (...) al lenguaje como silenciamiento (Erschweigung) y, al pensarlo de esta manera, se presenta como modo en el que el ente se decide y el hombre se ajusta a su esencia. El texto toma como reflexión la inflexión hecha por Heidegger con respecto al pensar y al poetizar como ámbitos en los que el lenguaje se da como posibilidad de escucha, pero también de dicción. En esta última se juega el todo del ente, como se mencionará al final, al considerar algunas palabras de Nietzsche, que el mismo Heidegger piensa. (shrink)