The emergence of collective intelligence has been studied in much greater detail in small groups than in larger ones. Nevertheless, in groups of several hundreds or thousands of members, it is well-known that the social environment exerts a considerable influence on individual behavior. A few recent papers have dealt with some aspects of large group situations, but have not provided an in-depth analysis of the role of interactions among the members of a group in the creation of ideas, as well (...) as the group’s overall performance. In this study, we report an experiment where a large set of individuals, i.e., 789 high-school students, cooperated online in real time to solve two different examinations on a specifically designed platform (Thinkhub). Our goal of this paper 6 to describe the specific mechanisms of idea creation we were able to observe and to measure the group’s performance as a whole. When we deal with communication networks featuring a large number of interacting entities, it seems natural to model the set as a complex system by resorting to the tools of statistical mechanics. Our experiment shows how an interaction in small groups that increase in size over several phases, leading to a final phase where the students are confronted with the most popular answers of the previous phases, is capable of producing high-quality answers to all examination questions, whereby the last phase plays a crucial role. Our experiment likewise shows that a group’s performance in such a task progresses in a linear manner in parallel with the size of the group. Finally, we show that the controlled interaction and dynamics foreseen in the system can reduce the spread of “fake news” within the group. (shrink)

Esta investigación tiene como objetivo la reconstrucción del concepto de terror en la primera década del siglo XX. La delimitación temporal se debe a que en ese lapso se publicó un compendio de relatos de tópico terrorífico, intitulado Cuentos malévolos (1904), del escritor peruano Clemente Palma. Para lograr la configuración semántica del término aludido, se recurre a la documentación de fuentes periodísticas de ese entorno (como El Comercio, La Prensa, Variedades, entre otros), para respaldar la percepción asumida del mismo. (...) A través de la confrontación de estos discursos, es notoria la influencia que recibe el autor por parte de las temáticas derivadas, como la asociación del terror con la criminalidad o el oscurantismo que se desenvuelven por personas desequilibradas. Igualmente, la ideología y la filosofía que se extraen se vinculan con el ateísmo y todo lo que critica y cuestiona los dogmas de la religión judeocristiana. (shrink)

Para este artículo, asumo las ediciones publicadas de Cuentos malévolos, compendio de relatos con un abordaje crítico de los valores y las ideologías tradicionales del Perú a inicios del siglo xx, con el fin de construir un panorama de su exégesis literaria y analizar la inclusión autoral de una variante novedosa del terror, distinguida por el desarrollo de elementos decadentes del romanticismo. Para la comprensión de esta cosmovisión inusitada regida por la maldad, será indispensable adoptar el tratamiento del amor y (...) su percepción autónoma como ejes de sus narraciones. (shrink)

Cuentos malévolos (1904), libro de Clemente Palma, revela un tópico constante, basado en lo terrorífico, propio del romanticismo. Asimismo, aquella preferencia del autor se le atribuye a su filiación con Édgar Allan Poe, quien construyó discursos caracterizados por la configuración apocalíptica de personajes, situaciones y ambientes que desecadenaban lo irracional y lo paranormal. Desde la publicación del compendio del escritor peruano, la exégesis literaria se ha manifestado a través de reseñas y prólogos. Sin embargo, en un segundo momento, se (...) han realizado artículos y libros que investigan el contenido desarrollado en esta obra. Este procedimiento de recepción de la hermenéutica es lo que prevalezco en este estudio, considerando que el propósito principal es identificar los lineamientos persistentes que plantea la crítica literaria, con la finalidad de instaurar vertientes temáticas que contribuyan a la comprensión del texto y la generación de investigaciones posteriores, distinguidas por su delimitación y su originalidad. (shrink)

Este artículo comprende la periodización literaria del terror a inicios del siglo XX, expresada en la revista Variedades, dirigida por Clemente Palma, quien tuvo intereses artísticos e ideológicos similares. La compilación de textos afines se publicó en Cuentos malévolos (1904). Sus tópicos patentizados representan componentes indispensables para aludir al terror concomitante. Para demostrarlo, se efectuará un análisis discursivo de esas propiedades, tales como sus personajes consuetudinarios, el tipo de acciones desempeñadas, los escenarios configurados, la atmósfera inferida, la constitución de (...) los narradores y su forma de realizar sus enunciaciones. Igualmente, estos talantes se confrontarán con los relatos del escritor peruano. (shrink)

A inicios del siglo XX, ya era común comprender la idea del terror difundida en los textos occidentales. Sin embargo, cuando en el Perú se intenta emular ese estilo tardíamente, es notoria la disfuncionalidad inmanente de ese género literario. Cuentos malévolos (1904) de Clemente Palma resultó ser un ejemplo de esa manifestación artística que revelaba carencias de un trabajo que tuvo por objetivo impactar y asustar al lector de ese tipo de narración. Para comprobarlo, en este artículo, confrontaré con (...) los relatos del escritor peruano para explicar cuáles fueron esos errores que impidieron la óptima configuración del cuento de terror, supeditada fundamentalmente a la propuesta teórica de Nöel Carroll. (shrink)

Il s'agit d'un recueil d'articles appliquant la sémiotique de Greimas à des "textes évangéliques mettant en scène des acteurs féminins dans un rapport avec Jésus". Selon le dernier, tous les récits analysés sont "en faveur des femmes", qui ont "le beau rôle",et il est souhaitable que ce type de recherches "puisse s'épanouir en une pratique féministe rigoureuse de la sémiotique". Mais, d'un point de vue féministe justement, on pourrait se demander pourquoi toutes ces analyses, sauf une, ignorent la spécificité de (...) l'acteur féminin: cela tient-il à la méthode sémiotique elle-même et, si oui, quelle est alors sa pertinence féministe? L'ouvrage, sérieux et compétent, ouvre ainsi la voie à une investigation plus poussée des liens entre études bibliques, sémiotique et féminisme. (shrink)

Clemente Romano es el hombre de la reconciliación, que busca sembrar en aquellos que lo escuchan una semilla de fraternidad. Él sabe que en el corazón del hombre anidan las malas pasiones, los sentimientos de envidia y de división pero también sabe que quien vive en el amor, quien pone su mirada en el Dios que es Amor se transforma, se convierte. El único camino es Jesucristo y por eso continuamente invita, a través de sus palabras, a fijar la (...) mirada en Él. Misericordia, humildad, sencillez, corrección fraterna, hospitalidad son palabras que a lo largo de la carta a los Corintios se entrelazan tejiendo la trama del amor al hermano y del amor a Dios. ¿Qué nos enseña esta carta escrita muchos siglos atrás y que parece tan actual? Es un desafío para el hombre peregrino de hoy que siente por un lado, la sed de espiritualidad, y por otro, el ansia del poder, del tener, del placer, a contemplar a un Dios que lo ama y a buscar sólo el bien del hermano, caminando junto a él con sencillez y humildad.Clement of Rome is the man of reconciliation, which seeks to sow those who hear a seed of fraternity. He knows the heart of man nest evil passions, feelings of envy and division but also knows that whoever lives in love, who sets her sights on the God who is Love becomes becomes. The only way is Jesus Christ and so continuously invited, through his words, to stare at him. Mercy, humility, simplicity, fraternal correction, hospitality are words along the Corinthians intertwine weaving Brother love story and love of God. What can we learn this letter written many centuries ago and it seems so today? It is a challenge for pilgrims today man who feels the one hand, the thirst for spirituality, and secondly, the lust of power, possessions, pleasure, to contemplate a God who loves him and seek only good brother walking beside him with simplicity and humility. (shrink)

El artículo rastrea brevemente las propiedades del sumo sacerdote en el AT y resume el modo en que esta figura se presenta en la obra de Filón. El sumo sacerdote se presenta en los textos filónicos con tres características: 1.- como mediador (Fug. 108-115); 2.- exento de pecado por completo (Fug. 117-118; Spec. 1. 80-81); 3.- investido por los cuatro elementos (Mos. 2. 117-130; Spec. 1. 84-96). La teología de Clemente Alejandrino va a proyectar a Jesucristo, poco más de (...) un siglo después, las características simbólicas del sumo sacerdote que Filón había adjudicado a Moisés. The paper traces briefly the properties of the high priest in the OT and summarizes how this figure is presented in the works by Philo. The high priest is presented in the Philonic texts with three characteristics: 1.- as a mediator (Fug. 108-115); 2.- completely sinless (Fug. 117-118; Spec. 1. 80-81); 3.- invested by the four elements (Mos. 2. 117-130; Spec. 1. 84-96). Clement of Alexandria will project to Jesus Christ, a century and a half later, the symbolic features of the high priest of Israel that Philo had awarded to Moses. (shrink)

The story of the »Rich Young Man« is one of the most popular biblical texts in the Christian ethical discussion on property and wealth. But looking at the tradition history of this story, we see very different views on the topic, already in the synoptic gospels. Clement of Alexandria, at the end of the second century, giving a detailed exegesis of the Markan version, presents an »economic« interpretation. Thus, the early history of exegesis shows that »simple answers« are not helpful.

In 1773, Pope Clement XIV suppressed the Society of Jesus, a dramatic, puzzling act that had a profound impact. This volume traces the causes of the attack on the Jesuits, the national expulsions that preceded universal suppression, and the consequences of these extraordinary developments. The Suppression occurred at a unique historical juncture, at the high-water mark of the Enlightenment and on the cusp of global imperial crises and the Age of Revolution. After more than two centuries, answers to how and (...) why it took place remain unclear. A diverse selection of essays - covering France, Spain, Portugal, Italy, the Netherlands, China, Eastern Europe, and the Americas - reflects the complex international elements of the Jesuit Suppression. The contributors shed new light on its significance by drawing on the latest research. Essential reading on a crucial yet previously neglected topic, this collection will interest scholars of eighteenth-century religious, intellectual, cultural, and political history. (shrink)

This book proposes a way to think and speak about God in and through our contemporary, secular society, bridging the theist/atheist divide by considering the divine through the lens of aesthetics. It represents a timely contribution to Continental philosophy of religion that includes some of the most respected and important voices in the field.

Unlike the nontheological articles, this one must, for the sake of its coherence in this volume, define its basic discipline before its specific feminism can be articulated. Theology, “god‐word,” a term coined by the pagan Plato, became the language game of Christian intellectuals within a century of the death of Jesus of Nazareth. This Jewish life, its premature termination, and the virtually unprecedented spread of the spiritual movement he had initiated managed to attract philosophical minds such as Clement of Alexandria (...) and later, Augustine of Hippo, in the meantime converting the emperor as well. So the philosophical logos of the cultural elite established itself as the discourse of the Christian movement – hence theo‐logos. Indeed, the author of the fourth gospel had already identified Jesus himself as the incarnation of the cosmic logos, the principle of meaningful order for Stoicism, the Word of God for the Jews. This translation of Hebrew metaphor into Hellenistic philosophy prefigured the institutionalization of a set of rationalized symbols as the creeds (in Greek, symboloi) of Christendom. That institutionalization sought at once to organize Christian spirituality around belief, that is, around discursive propositions to which one assents or not; and to homogenize a tumultuous, subversive, and multifarious movement around the political expediency of unifying both Church and Empire. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Overcoming Greed:An Eastern Christian Perspective1Valerie A. KarrasAs an Eastern Orthodox Christian, I have chosen to approach the topic of "overcoming greed" from an Eastern Christian perspective, relying particularly on the writings of some of the early theologians of the Greek East. It is not coincidental either that laissez-faire capitalism arose in the Western Christian world, or that the first strongholds of communism developed in Eastern European, traditionally Orthodox, countries. (...) Both phenomena speak to an intrinsic difference in the way in which human beings are conceived as relating to the world and to each other, both personally and communally.The traditional Eastern Christian model of the human person as not simply caretaker of creation, but fundamentally as a mediator uniting all aspects of creation in humanity's own nature,2 has led historically to a general lack of interest in exploiting creation (in fact, the worst environmental problems in the Orthodox world occurred in countries after they came under totalitarian communist domination). Similarly, the Eastern Orthodox emphasis on the relational, and even communal, nature of salvation created an environment hostile to the individualist, exploitative model upon which modern Western economics has been founded (this has been rapidly changing in post-communist Eastern European countries and Russia, however).The Eastern Church identifies this phenomenon of exploitative and abusive relationships toward nature and other persons as a consequence of the fallen condition of humanity, that is, humanity as it currently exists, in a state where our natural communion with God has been ruptured. In this context, Christianity in general and Eastern Christianity in particular recognize greed as one of the passions (equivalent to what Buddhism describes as "cravings") that are part of our fallen human nature, a consequence of our separation from God. Some of the passions are primarily physical in nature, others emotional or psychic, but in fact virtually all passions are a combination of the two.Greed, a passion of both soul and body that is endemic to our current existence, is typical of this understanding. There are two aspects to the vice of greed: (1) the emotional or spiritual dimension, that is, the acquisitive lust that usually betokens either a deep-seated insecurity or, worse, a desire for power and control; and (2) the [End Page 47] external, physical manifestations of greed in the actual acquisition of things, often to the detriment or exploitation of others. Eastern Christian writings attempt to work on both dimensions of the passion of greed, especially the spiritual, while often distinguishing between greed (a moral vice) and wealth (an amoral condition).This article will focus on two early church theologians, Clement of Alexandria and John Chrysostom. In particular, it will focus on their biblical exegeses of two pertinent New Testament passages: Jesus' conversation with a young righteous scholar of the Mosaic Law and the parable of Lazarus and the rich man, respectively. Finally, I will suggest that, for Orthodox Christians, an important key to overcoming greed is disciplined asceticism, to be practiced by all persons and not simply by monks and nuns. Asceticism—the exercise of control over the passions through fasting, prayer, chastity (understood differently for married and unmarried persons), and almsgiving—is the vehicle by which to cultivate an attitude of apatheia or passionlessness, the Christian equivalent of the Buddhist ideal of detachment.Clement was a philosopher-theologian who headed the great Christian catechetical school in Alexandria in the late second century C.E. In his treatise Who IstheRich ManWhoWill Be Saved? 3 Clement mused on the spiritual and soteriological dimensions of greed by reflecting on Jesus' encounter with the wealthy young "lawyer," that is, scholar of the Mosaic Law, who questioned Jesus on how to acquire eternal life. In his response, the young man showed himself righteous in his adherence to the demands of the law, but ultimately unwilling to commit all of himself by giving away his property, even though Jesus said that it was the price to inherit eternal life.Clement pondered whether it were therefore possible for anyone wealthy to be saved, given Jesus' declaration that "it is easier for a camel to go through the eye of a needle than for a rich man... (shrink)

ESPAÑOL: Traducción de segmentos de los capítulos 1 y 6 del libro de Evan Wolson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004). ENGLISH: Translation (English to Spanish) of segments from chapters 1 and 6 of Evan Wolfson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004).

The present contribution is the first half of a two-part study. It deals with a group of so-called «presbyters» (presbyteroi) to whom Irenaeus of Lyons refers as sources in his exstant works. He introduces them as pupils of John, «the disciple of the Lord», whose teaching they were deemed to transmit orally. This is an ideal image of a generation of believers in Jesus intermediate between Jesus’s direct disciples and the believers of further generations who would have no personal connection (...) to Jesus nor to those who had been with him. For one specific saying, Irenaeus mentions as his sources the presbyters as well as Papias of Hierapolis, who had written a work including sayings of Jesus with their interpretation. Papias also claimed that he had received such sayings through «the presbyters», so we have to determine whether Irenaeus knew the presbyter’s traditions only through Papias’s work or also independently from it. Finally, the article compares Irenaeus’s appeal to the presbyters with some passages where Clement of Alexandria referred to presbyters’ teachings in a similar way ten to twenty years after Irenaeus in a different milieu. The second part of this study will examine how Irenaeus used the notion of presbyters in order to support the process that led to establishing a «monepiscopate» in the Roman Church. (shrink)

ESPAÑOL: Similar a Baehr v. Miike en Hawaii (1993), Goodridge fue la primera decisión de un tribunal supremo estatal en Estados Unidos que concluyó que las parejas del mismo sexo tienen derecho al matrimonio. La traducción contiene los segmentos más importantes de Goodridge. ENGLISH: Similar to Baehr v. Miike in Hawaii (1993), Goodridge was the first time a state Supreme Court in the United States ruled that same-sex couples have the right to marry. The translation (English to Spanish) contains Goodridge’s (...) key passages. (shrink)

The book's aim is to give a working representation of what metaphysics is today. The historical contributions reveal the roots of metaphysical themes and how today's methods are linked to their Aristotelian and Leibnizian past. The volume also touches on the relationships between ontological and linguistic analysis, the questions of realism and ontological commitment, the nature of abstract objects, the existential meaning of particular quantification, the primitiveness of identity, the question of epistemic versus ontological vagueness, the necessity of origin, the (...) nature of natural necessity, the possibility of intermittent existence, the notion of a temporal part and its place in an account of persistence, the question of identity and change across time and possible worlds, and many more. Readership: A toolbox for any researcher in metaphysics and an essential source for any PhD student with ontological interests. (shrink)

The pulse-taking scene in Laurence Sterne’s 1768 Sentimental Journey Through France and Italy is representative of the fiction. The episode, in which Yorick palpates the wrist of a Parisian grisette or shopgirl, engages with both literal and figurative matters of the heart. Scholars have long speculated about what Sterne may have meant when he described Sentimental Journey as a “work of redemption.” None has connected Yorick’s discourse of sensibility to a contemporary Catholic controversy of which, circumstantial evidence suggests, Sterne may (...) have been aware. This controversy could well have informed the Anglican Sterne’s equivocal rapprochement with Catholic practice. In 1765, Pope Clement XIII approved some measure of devotion to the Sacred Heart of Jesus. He thus gave credence to the visions of the nun Marguerite-Marie Alacoque, which occurred between 1673 and 1675. After the second Jacobite uprising, in the late 1740s, the young Sterne had joined with his rabidly anti-Papist uncle Jacques to prosecute the nuns of Micklegate Bar outside York, who occupied one of only two convents left in England. In Sentimental Journey, which develops its own tragicomic theory of the Sacred Heart, Sterne may make eccentric amends for his former zealotry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2003 Meeting of the Society for Buddhist-Christian StudiesFrances S. AdeneyThe 2003 meeting of the Society for Buddhist-Christian Studies was held in Atlanta, Georgia, 21-22 November 2003. This year's theme was "Overcoming Greed: Christians and Buddhists in a Consumeristic Culture." During the first session panelists Paula Cooey, Valerie Karras, and John Cobb, whose paper was read by Jay McDaniel, presented Christian views and Stephanie Kaza gave a Buddhist response. (...) The second session mirrored the first with panelists Kenneth Kraft, David Barnhill, and Judith Simmer-Brown presenting Buddhist views on the theme and Paul Knitter responded with a Christian analysis.Cooey began the discussion by outlining her thesis that overcoming greed depends on overcoming fear. She asserted that people buy out of fear thus perpetuating a system of greed. The consequences of fear support the cultural myth of upward mobility—there is no way to go but up. The exploitation of fear then produces goods benefiting those at the top of the economic system. This system also produces consequences for human rights as cultural fear leads to laws that thwart due process, for example, the Patriot Act.An alternative Christian view understands desire to be culturally produced—sin upsets the natural order; God redeems. Christian transformation requires dissent against the underlying greed that supports the cultural system.Christianity arose as a movement of dissent, a countercultural movement. That trajectory of dissent has continued through the centuries. Although early Calvinists were noted for linking personal wealth with election, the Mennonites and Anabaptists created better models for practicing dissent. Those communities are based in an economy of grace, supported by an underlying ethic of the ability to give as a gift of grace. This economy, for Christians, is mediated by Jesus of Nazareth and allows for transformation toward becoming greedy for God.Valerie Karras illumined the differences in Christian traditions by her analysis of the difference in anthropology between Eastern and Western Christian theologies. The community model of Eastern Christianity is hostile to the individualism of Western consumerism. Instead, in this model, greed is recognized as a fallen passion, the consequence of separation from God. The two aspects of greed in this view are [End Page 231] acquisitive lust: the desire for control, and desire for the physical acquisition of things.Karras used Clement of Alexandria and John Chrysostom as examples of theologians that criticized the rich and encouraged Christians to use their wealth for the poor. In this view, overcoming greed involves a spiritual process. Virtue can be cultivated by a proper use of wealth, which in itself has no moral content. It is the misuse of wealth that indicates deeper spiritual problems. Some of those spiritual problems can be alleviated by asceticism: celibacy, almsgiving, fasting, and prayer. Such exercises can provide a means to master the vices—greed, in this case, being the vice at hand.John Cobb's paper argued that a theology of consumerism is deeply embedded in our culture. That theology runs counter to traditional Western Christian teaching that consuming more deprives others. The question one must ask is, Does consumption enhance or detract from the common good? Traditional arguments that too much consumption deprives others were rendered obsolete by the industrial revolution. The new problem is how can demand keep up with production. The argument here is that increased consumption benefits others by preventing downturns in the economy.Unfortunately, Cobb argues, the spiritual costs to this pattern of consumption are tremendous. A class of exploited peasants now produces more goods, but has a better society been created? Increasing poverty in two-thirds of the world, global warming, dehumanizing advertising, and the unsustainability of keeping production at current levels press the issue. Human survival depends on changing consumption patterns. The elite must be forced to give up control and we must recover and emphasize the traditional Christian interpretation of greed as a cardinal sin.To accomplish this, Cobb recommends rejecting consumerism in our personal lives, developing local sustainability projects, and demonstrating another world possibility—another way to live that leads to human flourishing. Buddhist and Christian emphases on overcoming consumerism are complimentary and together can make possible the deep changes that are... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 689 present the spirit of Catholic Christianity to contemporary man in such a way that it [Catholic Christianity, not contemporary man!] appears credible in itself and its historical development..." (emph. mine). Clearly, de Lubac's entire theology is an effort to say the opposite of what the mistranslation regrettably says. Page 46: "his articles, however, which from 1972 [typographical correction: 1942] on prepared for his works on modern (...) atheism (1944/1945)..." On pages 80 and 115, the word "mysterial" is introduced; it should be "mystical." On page 94-95, "the strict rejection of all reduction of God's living consciousness [correction: the living consciousness of God] to logical categories" is misleading because Balthasar is referring to man's living consciousness of God. Page 101: " We experience what a true theology [correction: theologian] is for de Lubac..." On the same page there are two typographical errors, adding a parenthesis and omitting quotation marks. Abbe Monchanin's De l'esthetique a la mystique (From Aesthetics to Mysticism) is mistranslated as From Asceticism to Mysticism on page 102. This 1991 edition translates Henri de Lubac's name for the first and only time as " Henry de Lubac" on page 118. Michael Waldstein's and Susan Clement's translations are fine and readable. The Catholic Universtiy of America Washington, D.C. MARK D. NAPACK Hans Urs von Balthasar. His Life and Work. Edited by DAVID L. SCHINDLER. San Francisco: Communio Books/Ignatius Press, 1991. Pp. 305. This is an important contribution to English-language scholarship on the Swiss theologian Hans Urs von Balthasar. As such it marks a nice complement to the volume edited by John Riches, The Analogy of Beauty: The Theology of Hans Urs von Balthasar (Edinburgh: T. & T. Clark, 1986). Schindler's volume is a slightly edited translation of Hans Urs von Balthasar: Gestalt und Werke, edited by Karl Lehmann and Walter Kasper (Cologne: Communio, 1989). Most of the articles appeared in one or more of the many editions of Communio International Catholic Review, the periodical founded by Balthasar. The richness of the volume lies not only in the quality of individual selections but in the range of material that is covered. Many areas of Balthasar's life and work have remained little known, especially in the English-speaking world, until the appearance of this volume. The pur- 690 BOOK REVIEWS pose of the book, according to Schindler's preface, is "to help display [Balthasar's] vision and the character and range of his service to the Church and to culture" (p. xiii). There are several essays in the volume which shed new light on Balthasar's life, as well as on his philosophical position. Peter Henrici's lengthy biographical sketch is the most complete such contribution available until now, even though he calls it "preliminary and inadequate " (p. 7). It is extremely useful, in conjunction with Balthasar's own autobiographical statements, to situate the written work in the context of a large mission in the Church. It is also helpful in clarifying the relationship between Balthasar and the Jesuit order: his entry into the Society of Jesus, his studies, his departure from the Jesuits, and the attempted reconciliation with them shortly before his death. The extent of his health problems, also, only underlines the value of his literary production. Many details concerning the meeting with Adrienne von Speyr and the founding of the secular institute ]ohannesgemeinschaft are also provided. Throughout these activities and the writings that surround them, "the issue is the Church in the world, not a radiating of the Church's holiness into the profane world, but the leavening of the world from within in order to make visible God's glory which still shines in this world" (p. 24). Henrici has another essay in the collection on the philosophy of Balthasar. This is a little explored area of Balthasar's writings and Henrici's contribution is especially valuable. By clarifying Balthasar's position in relation to key figures in the history of philosophy, it provides many significant hints to facilitate the integration of Balthasar's theology within the academic milieu. Balthasar reflected on the possibilities of an encounter between Catholic theology and modern thought. By the... (shrink)

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Primacy of Christ: The Patristic Patrimony in Joseph Ratzinger/Benedict XVI's Analogy in Theology by Vincent C. AnyamaRoland MillarePrimacy of Christ: The Patristic Patrimony in Joseph Ratzinger/Benedict XVI's Analogy in Theology by Vincent C. Anyama (Eugene, OR: Pickwick, 2021), xii + 263 pp.In the famous dispute between Erich Przywara and Karl Barth, Przywara held the view that the analogy of being is the "formal principle of Catholic thought," whereas (...) Barth maintained the position that the analogy of being is the "invention of the Antichrist." The recent work of Fr. Vincent Anyama presents how the theology of Joseph Ratzinger, with this emphasis on the primacy of Christ, under the influence of the Church Fathers, contributes to the discussion revolving around the role of analogy within theology. Gottlieb Söhngen, one of Ratzinger's mentors and teachers, had appeased Barth with his argument of a Christocentric "analogia entis within an analogia fidei" (2–3). Anyama argues that Ratzinger has taken up the mantle of his mentor in appropriating his Christocentric synthesis of the analogy of faith and reason via his study of Augustine. The unique contribution of Anyama's work is that his study of Ratzinger takes the reader beyond the typical presentation of Ratzinger as an Augustinian and Bonaventurian theologian. Anyama's work engages the patristic influence of Origen, Gregory of Nyssa, Clement of Alexandria, Irenaeus, Tyconius, Justin Martyr, and Maximus the Confessor in addition to the significance of Augustine in Ratzinger's theology.Anyama's study is concerned with addressing Ratzingerian scholarship in two different areas. First, he wants to address what is an inadequate assessment of the patristic influence upon Ratzinger's theology in the scholarship of Peter Fletcher and Peter Kucer. Second, he intends to address varying questions relating to Ratzinger's use of analogy in the work of Peter McGregor, Justin Kizewski, Peter Kucer, and Gabino Bilbaco (235). Anyama explicitly notes that he relies upon a "hermeneutic of continuity" that is limited to the continuity between the patristic heritage and Ratzinger's theology (13). Anyama limits the scope of his study on Ratzinger's use of analogy by adopting the patristic categories utilized by Justin Kizekski in work God-Talk: (1) faith and reason, (2) image and participation, and (3) God-talk (12). These categories will frame the structure for part two of the book (chapters 3–5), whereas the first part of the book (chapters 1–2) focuses on the general patristic understanding of analogy and the Church Fathers quoted by Ratzinger.Jesus Christ is the Incarnation of the logos of the Father. The Church Fathers use "wisdom" and logos in reference to both philosophy and the Christian faith. In the thought of Origin, Christ is the one unique Logos, [End Page 307] who is both the source and ultimate end of the many words (logoi) of natural reason (26). As the eternal Logos, Jesus Christ is the consummate Image, whereas the human person is an "image of the Image" via the rational soul in the theology of Clement of Alexandria (33–34). This line of patristic thought will become important later on in Anyama's work as he addresses the theme of the primacy of Christ within Ratzinger's thought. Creation in the image of God is distinct from the notion of likeness to God within much of patristic thought. In the thought of Irenaeus and other Fathers, likeness is "understood as assimilation of creatures into God," which is a participation of the creature in the life of God via the gift of grace and the life of the Spirit (46–47). The notions used by the Fathers, which are underscored by Anyama, are the identification of reason as "seeds of wisdom" (Origen) and "Seeds of the Word" (Justin Martyr). The analogy between pre-Christian philosophy and the Christian faith will be a frequent theme in the writings of Ratzinger, who will begin his inaugural lecture at the University of Bonn with an insightful reflection upon the God of philosophy and the God of faith.When Anyama begins the second part of the book, he focuses on the thought of Bonaventure because of the prominent influence he... (shrink)

Some peculiarities of the evaluation of theories within scientific research programmes and of the assessing of rival SRPs are described assuming that scientists try to maximise an ‘epistemic utility function’ under economic and institutional constraints. Special attention is given to Lakatos' concepts of ‘empirical progress’ and ‘theoretical progress’. A notion of ‘empirical verisimilitude’ is defended as an appropriate utility function. The neologism ‘methodonomics’ is applied to this kind of studies.

La distopía o utopía negativa es un subgénero que ha hecho famoso la literatura inglesa, particularmente desde las obras de George Orwell (1984, de 1948) y Aldous Huxley (Brave New World, de 1932). Sin embargo, suele pasarse por alto que la primera antiutopía moderna pertenece a un autor ruso, Evgueni Zamiátin: la novela Nosotros (My), de 1922, producto de una modernidad tardía. Esta obra estableció los paradigmas que caracterizarían de ahí en más formalmente a la distopía. En 1968, los hermanos (...) Arcadi y Boris Strugatsky, principales referentes de la ciencia ficción soviética en aquellos años, reelaboraron a partir de estas bases una ciudad ya no distópica sino infernal y oscuramente irracional, eje de su novela Ciudad maldita (Grab obrechonni), una distopía ya en clave posmoderna, llevándola a un auténtico (e irresuelto) planteo sobre la naturaleza del mal. A partir de un marco teórico que vincula la evolución de las utopías negativas con la ciencia ficción, nuestra hipótesis implica que esta novela, curiosa síntesis de ciencia, política, esoterismo y literatura, define un nuevo tipo de obra distópica. El paisaje de ruinas que implica, tan caro a la ciencia ficción posterior a la caída del Muro de Berlín, se vuelve un sistema de sinécdoques que representa, desde la estética del fragmento, un profundo nihilismo donde la posmodernidad adquiere la forma de abismo. (shrink)

En el siguiente artículo me propongo establecer una relación entre las prácticas artísticas contemporáneas vinculadas a los usos e interpretación de archivos y lo que denomino espectralidad. Esta relación es, según se sostiene, una de las principales vías de acceso a las prácticas artísticas Para este abordaje, recupero las contribuciones a la temática realizadas por Jacques Derrida, Aby Warburg y Georges Didi-Huberman, en donde es posible observar la fractura y reconfiguración de la temporalidad lineal que sostuvo a la modernidad occidental (...) a partir de la figura del espectro. En segundo lugar, se analizan las obras de los artistas argentinos Daniel García, Graciela Sacco y Cristina Piffer en donde pretendo observar la manera en la que estos artistas proponen una impronta visual y estética caracterizada por el uso de imágenes de archivo en donde la figura del espectro ocupa el espacio de indagación central. En este sentido, sostengo que es posible pensar en las prácticas artísticas contemporáneas que emergen luego de la dictadura militar que entre 1976 y 1983 gobernó a la Argentina, como una política espectral concebida como reaparición de aquello que ha sido reprimido y violentado. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:At St. Isidore’s Franciscan College in Rome, the following maxim attributed to St. Patrick is inscribed above the door-way of the church: Si quae difficiles quaestiones in hac insula oriantur ad Sedem Apostolicam referantur; ut Christiani ita et Romani sitis.1 The college was founded in 1625 by Luke Wadding, O.F.M. and, under his direction, became a major seat of theological learning and political influence for the Irish in Rome.2 (...) In the nineteenth century, the Friars Minor of the Province of Ireland assigned many documents from St. Isidore’s for use in their Irish friaries. In 1872, amid the unrest caused by the Risorgimento, medieval and early-modern Irish Franciscan manuscripts were transferred to Dublin.3 At the Merchants’ Quay Convent, the librarians T.A. O’Reilly, O.F.M. and E.B. Fitzmaurice, O.F.M. divided the manuscripts into sections with alphabetically ordered shelf-marks.4 This practical approach followed the long-established system used at Italian libraries and archives in Franciscan custody.5 From 1947 until 2000, the manuscripts of the Irish Friars Minor were kept at the Franciscans’ Dún Mhuire House of Studies in Killiney, County Dublin, before their transfer to the Archives, University College Dublin.The ‘D’ collection is preserved in twenty-six sets of volumes, folders and boxed papers. The greater part consists of Luke Wadding’s correspondence, relating to his activities as theologian, historian, Irish agent in Rome and consultor to several congregations and commissions at the papal secretariat.6 In the 1920s, Paul Grosjean, S.J. included four manuscripts then housed at Merchants’ Quay in a catalogue of hagiographical works.7 Clement Schmitt, O.F.M. treated of a collection of the Franciscan documents kept in Dublin in 1964.8Letters to and from Luke Wadding are also preserved at the Vatican Library; the Archivo Generale at the General Curia of Friars Minor, Rome; the Biblioteca Landiana, Piacenza; the Biblioteca Nazionale, Naples; the Biblioteca Ambrosiana, Milan; the Archives of the Bollandists, Brussels; the Archives Générales de Royaume, Brussels; the Von Harrach Archive, Vienna; and the Franciscan friary of St. Jerome in Vienna.9Compared to some six hundred that Luke Wadding received, “the text of approximately one hundred of his letters, in whole or in part, has survived.”10 Nearly all Wadding’s extant correspondence dates from the three decades after the publication of his Acta legationis on the doctrine of the Immaculate Conception in 1624. Most of his letters were sent from St. Isidore, some from the friaries of Aracoeli and San Pietro in Montorio, Rome, and a few from Naples.11Luke Wadding was born in Waterford on October 16, 1588, the eleventh of fourteen children.12 He was baptized two days later on the Feast of St. Luke. His father Walter was a well-established Waterford merchant and his mother Anastasia a kinswoman of the prominent Lombard family of Waterford. After the death of his parents, Luke left Ireland with his elder brother, Matthew, who enrolled him at the Irish Jesuits’ College in Lisbon. At seventeen years of age, Wadding made his way to Matozinhos in northern Portugal, near Oporto, where he entered the Franciscan Order. On completion of his novitiate, Wadding’s superiors sent him to the University of Coimbra and from there, to Salamanca. At Easter 1613, Luke Wadding was ordained to the priesthood after his studies. He was then appointed as a professor of theology at the Franciscan College of León and later at his own alma mater, Salamanca.13Called to the Spanish capital, Luke Wadding stayed at the Convent of Jesus and Mary in the south-east of Madrid where “lived not only the heads of the Franciscan Order in Spain but also the principal preachers.”14 Such was the distinction Wadding achieved that he was chosen by Philip III for the office of theologian in the embassy sent to defend the doctrine of the Immaculate Conception in Rome.15 He lived there for almost forty years, in which time he founded St. Isidore Franciscan College, the.. (shrink)

The causal theory of action is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency -- the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology. Some of the contributors defend the theory while others criticize it; some draw from historical sources (...) while others focus on recent developments; some rely on the tools of analytic philosophy while others cite the latest empirical research on human action. All agree, however, on the centrality of the CTA in the philosophy of action. The contributors first consider metaphysical issues, then reasons-explanations of action, and, finally, new directions for thinking about the CTA. They discuss such topics as the tenability of some alternatives to the CTA; basic causal deviance; the etiology of action ; teleologism and anticausalism; and the compatibility of the CTA with theories of embodied cognition. Two contributors engage in an exchange of views on intentional omissions that stretches over four essays, directly responding to each other in their follow-up essays. As the action -oriented perspective becomes more influential in philosophy of mind and philosophy of cognitive science, this volume offers a long-needed debate over foundational issues. Contributors: Fred Adams, Jesús H. Aguilar, John Bishop, Andrei A. Buckareff, Randolph Clarke, Jennifer Hornsby, Alicia Juarrero, Alfred R. Mele, Michael S. Moore, Thomas Nadelhoffer, Josef Perner, Johannes Roessler, David-Hillel Ruben, Carolina Sartorio, Michael Smith, Rowland Stout The hardcover edition does not include a dust jacket. (shrink)

The constitution of a collective judgment is analyzed from a contractarian point of view. The optimal collective judgment is defined as the one that maximizes the sum of the utility each member gets from the collective adoption of that judgment. It is argued that judgment aggregation is a different process from the aggregation of information and public deliberation. This entails that the adoption of a collective judgment should not make any rational member of the group change her individual opinion, and (...) so the collective judgment can not have any kind of epistemic superiority over the individual ones. ‡The author acknowledges Spanish Government's research projects HUM2005–01686/FISO and HUM2005-25447-E, as well as the grant PR2006-0108 which allowed a three months stay at the Helsinki Collegium for Advanced Studies, in which a big part of this paper was written. †To contact the author, please write to: Universidad Nacional de Educación a Distancia, Dpto. de Lógica, Historia y F. de la ciencia, Humanidades, Paseo de Senda del rey 7, 28040 Madrid, Spain; e-mail: [email protected]. (shrink)

BackgroundThe rating of perceived exertion scales with respiratory and muscular illustrations are recognized as simple and practical methods to understand individual psychometric characteristics in breathing and muscle exertion during exercise. However, the implementation of respiratory and muscular RPE to quantify training load in futsal training camps has not been examined. This study investigates respiratory and muscular RPE relationships during domestic training camps and overseas training camps in an under 20 futsal national team.MethodsData collected from eleven field players were used for (...) comparison in this study. All players reported Borg CR10 RPE and 7-scales respiratory RPE and muscular RPE after training sessions and matches. Additionally, total distance covered and training impulse were used to quantify external and internal loads via the Polar Team Pro system. Paired-sample t-tests were used to compare the RPECR10, RPErespiration, RPEmuscle, TD, and TRIMP between DTC and OTC. Furthermore, linear regression was performed to determine the relationships among all RPE scales, TD, and TRIMP.ResultsThe RPECR10, TD, and TRIMP showed significant difference between DTC and OTC. Furthermore, linear regression analyses showed significant correlation between RPErespiration and RPEmuscle, RPECR10 and RPErespiration, and RPECR10 and RPEmuscle.ConclusionPictorial RPErespiration or RPEmuscle can be used as an alternative to quantify perceived measures of internal loads during DTC and OTC in futsal players. Interpretation of perceived measures of training load and cardiac-related responses in association with external training loads during short-term training camps would be useful in further understanding the demands of futsal players’ experience in these circumstances. (shrink)

According to enactivism all living systems, from single cell organisms to human beings, are ontologically endowed with some form of teleological and sense-making agency. Furthermore, enactivists maintain that: there is no fixed pregiven world and as a consequence all organisms “bring forth” their own unique “worlds” through processes of sense-making. The first half of the paper takes these two ontological claims as its central focus and aims to clarify and make explicit the arguments and motivations underlying them. Our analysis here (...) highlights three distinct but connected problems for enactivism: these arguments do not and cannot guarantee that there is no pregiven world, instead, they end up generating a contradiction whereby a pregiven world seems to in fact be tacitly presupposed by virtue of a reliance on a tacit epistemic perspectivalism which is also inherently representationalist and as a consequence makes it difficult to satisfactorily account for the ontological plurality of worlds. Taking these considerations on board, the second half of the paper then aims to develop a more robust ontologically grounded enactivism. Drawing from biosemiotic enactivism, science and technology studies and anthropology, the paper aims to present an account which both rejects a pregiven world and coherently accounts for how organisms bring forth ontologically multiple worlds. (shrink)

Using the approach known as ‘Economics of Scientific Knowledge’, this paperdefends the view of scientific norms as the result of a ‘social contract’, i.e., as anequilibrium in the game of selecting the norms under which toproceed to play the game of scientific research and publication. Acategorisation of the relevant types of scientific norms is offered, as well as adiscussion about the incentives of the researchers in choosing some or otheralternative rules.

Los científicos tratan de persuadir a sus colegas y, en última instancia, al conjunto de la sociedad, para que acepten sus tesis, descubrimientos y propuestas. Desarrollan para ello una serie de estrategias que pueden ser estudiadas como un “juego de persuasión” en el que intervienen, además de los procesos de argumentación formal e informal típicamente estudiados por la lógica y metodología de la ciencia, aspectos tradicionalmente considerados “sociológicos”. En este artículo se analiza el debate sobre la ciencia del cambio climático (...) como un juego de este tipo, desde un enfoque inferencialista, sobre la base del esquema presentado en Zamora Bonilla (2006a). (shrink)

Se discute el proyecto de la "naturalización de la filosofía de la ciencia", a través de las teorías de Ronald Giere y Philip Kitcher. Ambas tienen en común la atención preferente que prestan a los procesos de decisión de los científicos individuales y la defensa de una concepción realista y racionalista de la ciencia. La comparación se lleva a cabo desde una triple perspectiva: su consideración como teorías darwinianas del desarrollo científico, su referencia a los modelos de la psicología cognitiva, (...) y su posible coherencia con la "tesis de la simetría" defendida por los sociólogos de la escuela de Edimburgo. (shrink)

The connection between scientific knowledge and our empirical access to realityis not well explained within the structuralist approach to scientific theories. I arguethat this is due to the use of a semantics not rich enough from the philosophical pointof view. My proposal is to employ Sellars–Brandom's inferential semantics to understand how can scientific terms have empirical content, and Hintikka's game-theoretical semantics to analyse how can theories be empirically tested. The main conclusions are that scientific concepts gain their meaning through `basic (...) theories' grounded on `common sense’, and that scientific method usually allows the pragmatic verification and falsification of scientific theories. (shrink)

Moulines’ arguments against several types of realism in his book Pluralidad y recursion are considered and a defence of scientific realism consistent with structuralism is offered as a plausible answer to Moulines’ criticisms.