8 March, now known as International Women’s Day, is a day for feminist claims where demonstrations are organized in over 150 countries, with the participation of millions of women all around the world. These demonstrations can be viewed as collective rituals and thus focus attention on the processes that facilitate different psychosocial effects. This work aims to explore the mechanisms involved in participation in the demonstrations of 8 March 2020, collective and ritualized feminist actions, and their correlates associated with personal (...) well-being and collective well-being, collective efficacy and collective growth, and behavioral intention to support the fight for women’s rights. To this end, a cross-cultural study was conducted with the participation of 2,854 people from countries in Latin America and Europe, with a retrospective correlational cross-sectional design and a convenience sample. Participants were divided between demonstration participants and non-demonstrators or followers who monitored participants through the media and social networks. Compared with non-demonstrators and with males, female and non-binary gender respondents had greater scores in mechanisms and criterion variables. Further random-effects model meta-analyses revealed that the perceived emotional synchrony was consistently associated with more proximal mechanisms, as well as with criterion variables. Finally, sequential moderation analyses showed that proposed mechanisms successfully mediated the effects of participation on every criterion variable. These results indicate that participation in 8M marches and demonstrations can be analyzed through the literature on collective rituals. As such, collective participation implies positive outcomes both individually and collectively, which are further reinforced through key psychological mechanisms, in line with a Durkheimian approach to collective rituals. (shrink)

La primera parte de este artículo expone la interpretación praxeológica del concepto noológico de “acto”. En la segunda, se muestra la crítica que Antonio González Fernández hace de esta. Su objeción consiste en que los actos no pueden ser considerados cosas reales, sino solo el surgir de estas. A partir de dicha observación a la noología, González Fernández no solo da surgimiento a su praxeología (también conocida como hiparqueología), sino que su sistema filosófico comienza a ser cuestionado por no explicar (...) qué son, en el mundo de los hechos, los actos, más allá de la suposición de que ellos están ahí a pesar de ser invisibles. En la tercera y última sección se presentan algunas hipótesis para procurar solucionar ciertas objeciones al concepto praxeológico de “acto”, tales como el anteriormente mencionado y las aparentes circularidades y posibles contradicciones que hay al interior del sistema praxeológico. (shrink)

Bernardo de Monteagudo en su texto: Diálogo entre Atahualpa y Fernando VII en los Campos Eliseos, parte de una crítica a las atrocidades llevadas a cabo por los españoles contra los americanos en la Conquista –atrocidades que sobrepasan las llevadas a cabo por Napoleón contra Fernando VII–, para proponer una integración social y cultural que movilice a los pueblos latinoamericanos a la independencia del colonialismo español. Sin embargo, su propuesta no reivindica al indígena, sino que su imagen es usada por (...) el escritor como símbolo de una Latinoamérica que se limita a los criollos. Es decir, el indígena quedará, luego de las independencias latinoamericanas, en una situación similar a la colonial, sólo que ahora bajo el dominio de los criollos. De igual manera, esto nos puede suceder en nuestra realidad bogotana: pensar que Latinoamérica, y especialmente Colombia, se reduce a los Andes, a las ciudades del interior, excluyendo así al Caribe. (shrink)

Edmund Husserl intentó excluir supuestos metafísicos y ajustarse a lo dado en la experiencia inmediata, con el fin de buscar una verdad primera e indubitable sobre la cual basar verdades ulteriores, teóricas. Pero, en la segunda etapa de su pensamiento, él abandonó ese camino para usar, sin tematizarlo, el supuesto subjetivista de René Descartes. Para reconducir la fenomenología al proyecto original de ir a las cosas mismas, eliminando supuestos y ateniéndose a la experiencia inmediata, el lósofo español Antonio González Fernández (...) propone la praxeología. Esta aproximación reemplaza el concepto de sujeto, que considera al ser humano como una cosa pensante, por el de persona, entendida como acto encarnado. Esta definición antropológica, coherente con la visión teológica del ser humano como imagen y semejanza de Dios, posibilita orientaciones éticas de las acciones en pro de la descosificación y dignificación del ser humano y el cuidado de la naturaleza. (shrink)

This essay reexamines the four-principle approach to biomedical ethics in the context of ethics education in general and in relation to possible ethics discourse within a community of inquiry in particular. A community of inquiry is the setting for learning and education in philosophy for children. This community enables children to acquire critical thinking and other skills as part of democratic education. The use of the four principles approach tends to contribute to a practice that limits critical thinking skills because (...) of the constraints on the conceptual tools that tend to be used. It has also had the effect of promoting conceptual ambiguity by encouraging the use of limited conceptual molds, thus giving rise to the possibility of multiple interpretations among diverse users, especially in the field of global bioethics. While recognizing the continuing appeal of the approach as a conceptual tool for ethical decision-making the essay brings out the limitations that need to be overcome in order to promote the clarity that the four principles approach is meant to possess. (shrink)

In this study, we explore a 100 years of Work and Organizational Psychology. To do this, we carry out a bibliometric performance and network analysis to understand the evolution structure and the most important themes in the field of study. To perform the BNPA, 8,966 documents published since 1919 were exported from the Web of Science and Scopus databases. The SciMAT software was used to process data and to create the evolution structure, the strategic diagram, and the thematic network structure (...) of the strategic themes of the field of WOP. We identified 29 strategic clusters and discuss the most important themes and their relationship with other clusters. This research presents the complete evolution of the field of study, identifying emerging themes and others with a high degree of development. We hope that this work will support researchers and future research in the field of WOP. (shrink)

El objetivo de esta investigación es contribuir al conocimiento de la obra arquitectónica legada por el nieto de Leonardo de Figueroa al servicio de la diócesis hispalense, particularizando el estudio en la barroca Écija. Antonio de Figueroa, mal conocido como Antonio Matías, a pesar de ser el más prolífico maestro mayor del arzobispado en la segunda mitad del siglo XVIII, no ha merecido el debido interés por parte de la historiografía, manteniéndose hasta nuestros días diversas incógnitas sobre su obra, (...) algunas de las cuales se ponen de manifiesto en la ciudad astigitana. Al efecto de aclararlas, se documentan aquí sus intervenciones en cinco de las parroquias, destacando el inédito proyecto de Antonio de Figueroa para la realización del cuerpo de iglesia y capilla sacramental de Santa María, culminando la obra iniciada por su padre Ambrosio. El estudio se completa con la aportación de otros datos novedosos, referidos tanto al maestro como al proceso constructivo de los referidos templos. (shrink)

La Educación Sensible es ayuda para que el “yo” habite en su “hogar interior” y crezca hacia su “apoteosis original” en el “nosotros”, donde se hace cocreador de belleza con libertad, sabiduría y amor. La educación sensible es pedagogía no invasiva pero radicalmente exigente para que la persona acepte desplegar su versión original y vivir con gozo en un “nosotros-maduro”. No es una pedagogía que protege a los sensibles; es una educación que atiende a todas las personas, independientemente de su (...) grado de sensibilidad: alta, media o baja (como intervalos comunes que se manejan en las ciencias de la sensibilidad). La sensibilidad personal es capaz de captar la propia originalidad y disponerse para interpretarla en los dos sentidos: comprenderla y actuarla. La sensibilidad humana necesita la educación sensible para que sea punto de partida de un desarrollo personal auténtico y pleno de la propia originalidad que es alterada y altera la de los “yoes” con quien habita la existencia formando “nosotros”, que a su vez, se impactan con interdependencia. Además de al “yo”, la educación sensible se orienta al “nosotros”, que será tanto más “sensible” en la medida que altera la intimidad de la persona con “amor-maduro” que es fuente de gozo, a pesar de los pesares. Sin educación sensible la vida daña y cuanta mayor es la sensibilidad de la persona, mayor es el daño, pero también es mayor la capacidad para detectarlo cicatrizarlo y ayudar a otros con educación sensible. Así, la educación sensible se manifiesta de tres maneras: como acción sanadora de la persona, destrucción creadora para evolucionar en el tiempo, como la crisálida se transforma en mariposa, y acción desarrollante del propio potencial con originalidad. (shrink)

This article has a twofold purpose: first, it explores how Leonardo Polo's personalist anthropology enriches and enhances neo-Aristotelian virtue ethics and second, it highlights how this specific personalist approach brings new perspectives to servant leadership. The recently revived neo-Aristotelian virtue ethics tradition finds that MacIntyre's scholarship significantly contributes to virtue ethics in business—particularly his conception of practices, institutions, and internal/external goods. However, we argue that some of his latest insights about the virtues of acknowledged dependence and human vulnerability remain (...) underdeveloped because of the underlying anthropology that neo-Aristotelian virtue ethics relies on. To overcome this limitation, we introduce Polo's transcendental anthropology as a possible foundation of a personalist approach that enriches virtue ethics. To do so, we address how transcendental anthropology can enrich two central aspects of virtue ethics, namely (1) the understanding of human beings and their flourishing and (2) the relationship of virtue to praxis and human work. Finally, to address the practical implications for business leadership and work that can derive from assuming transcendental anthropology, we address how servant leadership acquires a new perspective in light of this personalism and its logic of gift, highlighting interpersonal self-giving as a way of service. (shrink)

Manuel Chrysoloras was a Byzantine scholar and diplomat. He is best known as the first notable professor of Greek language in Italy. He occupied the chair of Greek at the Florentine Studium, and he also taught Greek occasionally in Pavia, Milan, and Rome. Among his students were some of the prominent early Italian humanists including Leonardo Bruni, Uberto Decembrio, Guarino of Verona, Pier Paolo Vergerio, Palla Strozzi, Roberto Rossi, Jacopo Angeli da Scarperia, Cencio de’ Rustici, and others. His (...) method of teaching Greek language and literature was innovative and was continued by some of his students. He had a significant impact on the revival of Greek studies in the West through his Erotemata, as this work became the central textbook of Greek grammar until the sixteenth century. He was a pioneer of the so-called transferre ad sententiam method for translating Greek texts into Latin, and he was the first who translated Plato’s Republic (in collaboration with his student Uberto Decembrio). His other writings are mainly rhetorical epistles; he engaged in extensive correspondence with many of his contemporaries, eminent humanists and ecclesiastical and political figures, such as the Emperor Manuel II Palaeologus and Coluccio Salutati. He was appointed to a number of important diplomatic missions on behalf of Emperor Manuel II Palaeologus, and he was in the service of Pisan Pope John XXIII. He spent most of his life visiting the European courts in an attempt to secure help for Byzantium and to negotiate the Union of the Churches. He was an ardent unionist, he participated in the Council of Constance, and he may have converted to Catholicism. (shrink)

In this paper we criticize the “Ashbyan interpretation” (Froese & Stewart, 2010) of autopoietic theory by showing that Ashby’s framework and the autopoietic one are based on distinct, often incompatible, assumptions and that they aim at addressing different issues. We also suggest that in order to better understand autopoiesis and its implications, a different and wider set of theoretical contributions, developed previously or at the time autopoiesis was formulated, needs to be taken into consideration: among the others, the works of (...) Rosen, Weiss and Piaget. By analyzing the concepts of organization and closure, the idea of components, and the role of materiality in the theory proposed by Maturana and Varela, we advocate the view that autopoiesis necessarily entails self-production and intrinsic instability and can be realized only in domains characterized by the same transformative and processual properties exhibited by the molecular domain. From this theoretical standpoint it can be demonstrated that autopoietic theory neither commits to a sharp dualism between organization and structure nor to a reflexive view of downward causation, thus avoiding the respective strong criticisms. (shrink)

After the great enthusiasm about the moral potentialities of empathy of the last thirty years, this phenomenon has been recently called into question, if not openly criticized, by both philosophers and psychologists among whom we find Jesse Prinz or Paul Bloom. This paper aims to show why empathy should not too easily be regarded as useless or even deleterious for morality and to propose a special role for it. In order to reach this goal, I will briefly sketch what I (...) mean with the term empathy and how is this psychological mechanism different from other akin phenomena like compassion. I will then turn my attention to some criticisms that can be made about the role of empathy for morality which show that empathy seems not a necessary element of the three main dimensions of morality, that is moral judgment, moral development and moral conduct. After that, I will try to defend empathy thanks to the identification of some important roles it can play both at a moral and at an epistemological level, in the attempt to demonstrate that empathy is in fact part of the fundamental features of a moral person. (shrink)

Primitivos relatos cosmogónicos de diferentes culturas en que el agua desempeña un papel fundamental en la creación del mundo. Análisis de los valores fundamentales del agua que se manifiestan en dichos relatos. El culto al agua desde la antigüedad hasta el final de la Edad Media. Relación del agua con la magia.

La prisión, que hasta finales del siglo XVIII no pasó de ser una medida aseguradora de la presencia del reo en el proceso, fue experimentando a partir de entonces un rápido y progresivo avance como pena en los ordenamientos jurídicos no sólo por considerarse más humana y eficaz que las penas a las que fue sustituyendo -penas de muerte, corporales e infamantes-, sino sobre todo por su adaptabilidad a la gravedad del delito. Además, con la organización de la ejecución de (...) la pena de prisión de acuerdo con diferentes sistemas penitenciarios se va a pretender conseguir con ella algo más que la simple separación del condenado de la sociedad. Se va a intentar reintegrarlo a la sociedad para que en adelante sea capaz de vivir en paz con los demás. (shrink)

This paper gives a detailed analysis of Nussbaum's,,capabilities approach“ and her claim that it is a genuinely Aristotelian contemporary political philosophy. The paper comprehensively examines how Nussbaum bases her approach on human nature and questions her assertion that Aristotle's account of human nature and her approach are not metaphysical. It analyses the normative dimension of her,,capabilities approach“ and shows how she adopts and modifies Aristotle's doctrine of distributive justice in an egalitarian way. With reference to contemporary literature on Aristotle's _Politics_, (...) the paper criticizes that Nussbaum assimilates his political philosophy into modern values and notions, laying out several reasons supporting the thesis that Nussbaum's,,capabilities approach“ should not be regarded as an Aristotelian approach. (shrink)