Este volumen estudia el papel de Cristo en el dinamismo teológico de la acción. Lo hace a través de un análisis de los comentarios al Nuevo Testamento de Santo Tomás de Aquino. Con ello se pretende contribuir a la elaboración de un cristocentrismo moral dentro del proceso de renovación de la teología moral que se ha llevado a cabo en todo el siglo XX.

El presente estudio se propone iluminar la recepción de la exhortación apostólica Amoris laetitia. Para ello se toma como hilo conductor los tres verbos que aparecen en el capítulo VIII de la misma: acompañar, integrar y discernir, teniendo presente el conjunto de la exhortación. Siguiendo de cerca el vademécum escrito por tres profesores de la sede central del Instituto Teológico Juan Pablo II, consideramos sucesivamente el significado del acompañamiento, la integración y el discernimiento para la pastoral familiar. En el (...) acompañar nos detenemos en el acompañamiento de novios en su preparación próxima, en el acompañamiento de los primeros años de matrimonio, y en el acompañamiento de situaciones difíciles, como tres aspectos singularmente importantes hoy. El retorno a la comunión plena en la Iglesia es el objetivo del camino de la integración que tiene como sujeto a la entera comunidad cristiana. Finalmente, discernir no quiere decir discernir sobre el estado de gracia de una persona, cosa que únicamente le corresponde a Dios, sino que el objeto del discernimiento es triple: el deseo, el vínculo matrimonial y los pasos concretos. (shrink)

Effort and the feeling of effort play important roles in many theoretical discussions, from perception to self-control and free will, from the nature of ownership to the nature of desert and achievement. A crucial, overlooked distinction within the philosophical and scientific literatures is the distinction between theories that seek to explain effort and theories that seek to explain the feeling of effort. Lacking a clear distinction between these two phenomena makes the literature hard to navigate. To advance in the unification (...) and development of this area, this article provides an overview of the main theories of the nature of effort and the nature of the feeling of effort, and then discusses how efforts and their feelings are related. Two key takeaways emerge. First, there is widespread agreement that efforts are goal-directed actions. Second, one of the main philosophical issues to be decided is whether feelings of effort should be defined by reference to efforts (effort-first approach), or whether efforts are defined by reference to the feeling of effort (feeling-first approach). (shrink)

In this paper I argue that many scholars involved in the contemporary free will debates have underappreciated the philosophical appeal of agent causation because the resources of contemporary emergentism have not been adequately introduced into the discussion. Whereas I agree that agent causation’s main problem has to do with its intelligibility, particularly with respect to the issue of how substances can be causally relevant, I argue that the notion of substance causation can be clearly articulated from an emergentist framework. According (...) to my proposal, a free agent is _a causally powerful substance that emerges in an anomic way from her constitutive mental events_, downwardly constraining, selecting and, in this way, having control on them. As we shall see, this particular concept of agent causation not only makes sense of the deep insight behind agent libertarianism, but it also provides us with the resources to solve some of the main objections that have been raised against it. It is true that here I cannot develop a complete defense of the evidential credentials of emergentism. Still, even if the considerations that follow do not serve to convince detractors of agent causal libertarian accounts of free will, they do suggest that libertarian agent causation is more promising than is typically acknowledged. (shrink)

ABSTRACT:Price discrimination is the practice of charging different customers different prices for the same product. Many people consider price discrimination unfair, but economists argue that in many cases price discrimination is more likely to lead to greater welfare than is the uniform pricing alternative—sometimes for every party in the transaction. This article shows i) that there are many situations in which it is necessary to engage in differential pricing in order to make the provision of a product possible; and ii) (...) that in many such situations, the seller does not obtain an above-average rate of return. It concludes that price discrimination is not inherently unfair. The article also contends that even when conditions i) and/or ii) do not obtain, price discrimination is not necessarily unethical. In itself, the fact that some people get an even better deal than do others does not entail that the latter are wronged. (shrink)

Este trabajo exhibe tres niveles de lectura. En el primero se pretende elaborar algunas ideas relativas a la fragilidad de aquellas instituciones en las que interviene algún agente que, al estar relacionado con el Estado, no puede comprometerse irrevocablemente. Se arguye que esas instituciones son, en general, inestables a no ser que estén enraizadas en convenciones sociales que se expresen en un lenguaje inequívoco. En un segundo nivel estas ideas se aplican al estudio de un Banco Central Independiente cuya problemática (...) es, a su vez, el hilo conductor del trabajo. A lo largo de la exposición se plantean ciertos interrogantes que configuran un tercer nivel de lectura en el que se pretende acotar algunos problemas, comunes a filósofos, economistas y otros científicos sociales, tales como la racionalidad, la relevancia social de la falibilidad del conocimiento, la posibilidad de la acción comunicativa, o el contraste entre universalidad y diversidad. (shrink)

According to intellectualists, the will is a rational inclination towards apprehended goodness. This conception of the will makes its acts intelligible: they are explained by (i) the nature of the will as a rational inclination, and (ii) the judgement of the intellect that moves the will. From this it follows that it is impossible for an agent to will evil as such or for its own sake. In explaining wrongdoing intellectualists cite cognitive error or the disruptive influences of the passions; (...) these considerations, however, seem involuntary and at least partly exculpatory. The intellectualist needs an account that renders wrongful actions intelligible without undermining their status as responsible. I argue that Leibniz has the theoretical tools to provide at least part of an answer to this problem. In sum, an agent is directly responsible for her wrongdoing if the cognitive error or the disruptive influence of the passions that help explain this wrongdoing do not completely undermine her acting freely; an agent is indirectly responsible for her wrongdoing if she is directly responsible for previous actions which partly resulted in her wrongdoing, even if the presence of cognitive error or disruptive influence of the passions completely undermines her acting freely. (shrink)

Current theories of management have difficulty overcoming certain problems and limitations related to some features of the field itself multiplicity, midtidisciplinarityt fragmentation, presence or lack of paradigms, se/freferentiality, and ethnocentrism. This paper first reviews these issues broadly. Then, it emphasises the preponderance of the scientific method and the exclusion of philosophy as theoretical foundations for management. It proposes taking philosophy as the science to provide the foundations of management. It explains how philosophy — especially philosophy that has its roots in (...) Aristotelian thought - can be of help to management through four different functions: admirative, globalising, political, and critical. In this way, Aristotelian philosophy is shown to be a superior basis for solving the present problems in management theory and a fruitful option for integrating ethics in organisational and management theories. (shrink)

The purpose of this paper is to define a new logic $${\mathcal {SI}}$$ called semi-intuitionistic logic such that the semi-Heyting algebras introduced in [ 4 ] by Sankappanavar are the semantics for $${\mathcal {SI}}$$ . Besides, the intuitionistic logic will be an axiomatic extension of $${\mathcal {SI}}$$.

In this article, we present for the first time Schelling’s early critique of absolute idealism within his middle metaphysics (1804–1820), which has great relevance and influence on the subsequent course of German philosophy, and, more broadly considered, on later systematic thinking about the categories of unity and duality. We aim to show how Schelling defends a form of metaphysical duality, from 1804 onwards, without relapsing into a stronger Kantian dualism. In this sense, our author rejects both the dualism between nature (...) and spirit, necessity and freedom, as well as the monist-immanent metaphysical stance later associated with Hegelian panlogism. Against Hegel, Schelling increasingly vindicates the reality of the finite and degrades the infinite to mere ideality in a movement that resembles later existentialism. Furthermore, we defend Schelling against the accusation of irrationalism that sections of Hegelianism formulated against him and present the concept of infinity without the notion of totality, which he thinks of, much like Fichte, in the light of the concept of an ‘infinite task’. Schelling’s later criticisms of Hegel are shown to be influenced by his early idealist critique of the period at hand. (shrink)

Durante los últimos años ha habido un creciente interés por parte de físicos y matemáticos en el estudio de problemas que surgen al tratar de comprender cuestiones de biología. Por otra parte los avances en las técnicas experimentales están permitiendo obtener una gran cantidad de información sobre los mecanismos que emplean las células en su funcionamiento. En este artículo se describen algunas líneas de investigación en matemáticas cuyo estudio ha sido motivado por el estudio de problemas biológicos.

Después de hacer un breve recorrido por la cultura española del último siglo, el autor analiza las razones por las que la cultura católica ha pasado en poco tiempo de ser la predominante a encontrarse en retroceso. Para Burgos, la razón principal es la no-elaboración durante el régimen de Franco de una cultura católica moderna que fuera capaz de superar los enormes retos del concilio, el posconcilio y la apertura al pensamiento contemporáneo que tuvo lugar durante la Transición. Ese fracaso (...) condujo a una manifiesta pérdida de influencia en los procesos de configuración social, tendencia que se está agudizando por la imposición de un laicismo excluyente desde instancias gubernativas. Para resolverlo, el autor propone cinco líneas de actuación en el interior de la cultura católica: 1) la plena asunción intelectual del Concilio Vaticano II, es decir, la asunción crítica de la modernidad; 2) la actuación en los mecanismos de socialización contemporánea; 3) la normalización cultural del catolicismo; 4) la promoción de las condiciones adecuadas para la creatividad, y 5) el conocimiento y difusión de lo propio. (shrink)

En este artículo, procederemos a examinar el concepto de agencement en El anti-Edipo. Probamos que su uso inicial se registra, efectivamente, en el primer tomo de Capitalismo y esquizofrenia. Analizamos las nueve apariciones del concepto en dicho marco y demostramos que se halla, al menos en principio, estrechamente ligado al concepto de máquina (deseante). A la vez, sentamos la hipótesis de que este último no es sustituido por el primero (equívoco suscitado por el propio Deleuze) sino que, tras haber coexistido (...) ambos, agencement habría resultado más eficiente como pilar teórico de una teoría general de las máquinas. (shrink)

We show a sentence and modal square of opposition and equivalence to be expanded into an hexagon according to oe suggestion from William of Sherwood. This expansión is permittedby two sentence and modal rules.The logical relations of the square allow us to formulate several theorems in order to show a glimpse of the Medieval Logic complexity.

The purpose of this paper is twofold: to reconstruct Dewey’s conception of experimentalism, mainly through his pedagogical writings, on the one hand; and to show the relevance of this reconstruction to current reassessments of Dewey’s political thought, on the other. The grounds for our perspective have a double character too. Firstly, we reconstruct the links between experimentalism and education on the basis of the first edition of How We Think (1910, MW 6), perhaps one of Dewey’s most noteworthy pedagogical texts. (...) Secondly, we critically address three different reassessments of Dewey’s experimentalism in contemporary political thought, namely: 1) Pappas’s defense of Dewey’s substantive idea of democracy; 2) Forstenzer’s proposal of Deweyan experimentalism as an appropriate methodology for political philosophy; and 3) Anderson’s vindication of Deweyan experimental democracy in the context of social epistemology. It is sustained that in HWT Dewey places experimentalism as a kind of antidote against dogmatism and unreflective ways of reasoning. Thus, he links experimentalism with anti-dogmatism placing a special role in schooling for at least two reasons: 1) it is in the schooling phase that children are still sensitive to the development of certain habits; 2) dogmatism seems inevitable in any society but the educational phase is a key instance to try to avoid it. Neither (1) nor (2) are present in contemporary reassessments of Deweyan experimentalism. (shrink)

Philosophical personalism has generated a very powerful field of study in the twentieth and twenty first centuries but has not produced a systematic exposition. This book fills this big gap by offering for the first time a full systematic personalistic vision of the human person. This ambitious volume offers a pedagogical and integrated exposition of philosophical personalism, answering vital questions about human identity and existence in a way that the reader can achieve an integrated view of the person. The book (...) points to the real life of each person so that, by partially unraveling the mystery of the personal being, it becomes a philosophical guide for life. For these reasons, the book can be used both for academic purposes, as a manual of philosophy of man or for personal enlightenment. Divided in five parts, the first part of the book works as an introduction, offering an overview of the human person and of the notion of person. The second part describes the internal structure of the human being addressing topics as corporeity as a personal fact; sensibility and the senses; affectivity; intelligence; freedom understood as choice and self-determination and, finally, the personal self. The third part analyses the person in action and some special types of action such as work and language. The fourth part deals with interpersonal relationships beginning with I-You relationship and following with the family and the social structure. Finally, part five deals with the so-called ultimate questions, that is, those that decide the final meaning of each person's life, namely, time, death, immortality, and religion. (shrink)

This paper presents philosophical perspectives related to the concept of boredom from the point of view of its forms and structural modes as developed by Martin Heidegger in his lectures at the University of Freiburg during the winter semesters of 1929 and 1930. We highlight a philosophical stance often overlooked in comparison to more traditional positions in Western philosophical thought—through the proposed hermeneutic-phenomenological processes, this will allow us to interweave their philosophical images with cinematographic narratives that enrich the factual understanding (...) of modernity. For this reason, we assume boredom and its essence, “tediousness”, as the fundamental mood of our era, thus permitting other mobilities of thought that warrant a study of phenomena relating to cultural entertainment as a symptom of the modern disease that distances Dasein from meeting, questioning, and self-care. (shrink)

Predictive processing is an increasingly popular explanatory framework developed within cognitive neuroscience. It conceives of the brain as a prediction machine that tries to minimise prediction error. Predictive processing has also been employed to explain aspects of conscious experience. In this paper, I critically evaluate current predictive processing approaches to the phenomenology of time-consciousness from a Husserlian perspective. To do so, I introduce the notion of orthodox predictive processing to refer to interpretations of the predictive processing framework that subscribe to (...) representational views of cognition. As it turns out, current predictive processing accounts of time-consciousness are orthodox given their commitment to representational views of both brain functioning and perception, and, on the other hand, their reliance on the primacy of imagination over perception. However, I argue that such accounts are in fact closer to a Kantian-Brentanian approach to the phenomenology of time-consciousness than to the Husserlian account that they attempt to account for. (shrink)

En varios de sus trabajos, Susan Sontag trató de pensar qué podían las imágenes de y ante el sufrimiento de los otros: ¿nos ayudan a comprender o nos insensibilizaban?, ¿en qué contextos y regímenes de circulación son capaces de generar solidaridad hacia la víctima?, ¿en qué condiciones fueron producidas y recepcionadas las fotografías de torturas inflingidas a prisioneros en Vietnam —en los años setenta— e Irak —en los dos mil— y hasta qué punto esas condiciones modifican la percepción social de (...) las violaciones de los derechos humanos? El presente artículo trata de localizar, analizar y poner en valor las aportaciones de Sontag sobre las fotografías de atrocidades, en general, y de tortura en particular. (shrink)

In this article a view of emotional experience is set out that conceives emotional experience as a kind of perceptual experience. It is argued that both this view is embodied both by neuroscience of emotion and developmental psychology of emotion, although a significant part of recent research in experimental psychology has resorted to a kind of emotional stimuli that hardly square with the non-negotiable insight that perceiving is scouting. Finally, it is suggested that social referencing is in the backstage of (...) socalled paradigmatic scenarios, which provide the basis for emotional learning and in which emotions are typically shown. (shrink)

El artículo trata de dos argumentos, los de la Circularidad y la Polaridad, que llevaron a Wittgenstein a sostener que la gramática es autónoma: que no hay hechos del mundo que justifiquen la verdad de sus reglas. Se señala que el Argumento de la Polaridad es consustancial a doctrinas centrales de la filosofía pos-tractariana de Wittgenstein y cómo la aceptación de que la gramática es autónoma le obligó a desmantelar aspectos centrales de la metafísica y la filosofía del lenguaje y (...) de la lógica del Tractatus que hacían posible ofrecer una justificación modal de la sintaxis lógica.This paper deals with two arguments, the Circularity Argument and the Polarity Arguments, that led Wittgenstein to claim that grammar is autonomous, i.e., that no rule of grammar can be justified by providing a fact as a reason to believe in its truth. It is argued that the Polarity Argument is intimately linked to central doctrines of Wittgenstein’s post-tractarian philosophy and shown how the acceptance of the autonomy of grammar forced Wittgenstein to give up the project of providing a modal justification of the rules of logical syntax. (shrink)