In this article we study the love in the context of marriage and family. We investigate the distinction between the four greek words which are employed to designate different types of love. The 1st says relation to God; the 2nd, between spouses; the 3rd, from parents to children; the 4rd between the children. We put in relation the Polian treatment of love with the other of Benedict XVI in Deus caritas est.

En este artículo se estudia el tema del amor en el contexto del matrimonio y familia. Investiga la distinción entre las cuatro palabras griegas que denotan amor: agape, eros, storge y philia. El 1º dice relación a Dios; el 2º, entre esposos; el 3º, de padres a hijos; el 4º, entre hijos. Relaciona el tratamiento poliano del amor con el de la encíclica Deus caritas est de Benedicto XVI.

This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters (...) discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper. (shrink)

Dieser Aufsatz analysiert Leibniz' Begriff der Expression. Er ist eine Vorstudie zu einer umfassenden Untersuchung der Lehre, daß jede einfache Substanz das ganze Weltall ausdrückt. Leibnizens Beispiele und Definitionen von Expression werden besprochen, und dann wird die Analyse des Begriffs in zwei Stufen entwickelt.

Die folgenden Ausführungen gehen der Frage nach, ob Leibniz die Auffassung vertreten hat, daß nur Geister apperzipieren. Die Untersuchung dieser Frage führt zu neuen Einsichten in die Bedeutung des Begriffs der apperceptio, welcher zu den zentralen Begriffen der Leibnischen Philosophie gehört. Der Aufsatz ist in drei Teile gegliedert: 1. die herrschende Meinung, 2. Gegenargumente gegen diese Meinung, 3. die Bedeutung dieser Argumente fur die herrschende Auffassung.

This paper contributes to the principled construction of tableau-based decision procedures for hybrid logic with global, difference, and converse modalities. We also consider reflexive and transitive relations. For converse-free formulas we present a terminating control that does not rely on the usual chain-based blocking scheme. Our tableau systems are based on a new model existence theorem.

I argue that, for Heidegger, to be a self is to be a particular way of making some environmental affordances stand out as more salient than other, and of aligning affordances into coherent trajectories to be followed in pursuing our projects. When Heidegger argues that the self of everyday existence is “the anyone-self,” he means that we tend to polarize situations into affordances that solicit us to act in such a way as to reinforce public, average, and levelled down ways (...) of engaging with the world. (shrink)

Kids are experiencing stress at unprecedented levels. But helping them understand their emotions and behavior when they're young will set them on a path to being successful students and empathetic people throughout their lives. With more than seventy easy-to-implement lessons and activities, this book provides educators proven techniques to help students: manage and reduce their anxiety; separate emotions from actions; stop impulsive reactions and respond mindfully to difficult situations; improve social skills, social awareness, and academic performance; and develop empathy.

Thirty hands-on lessons provide students opportunities to learn and practice self-regulation strategies. Students today face many challenges that did not exist a generation or two ago, and rates of emotional disorders (including anxiety and depression) have increased steadily over the years. Students must also manage an overwhelming amount of information. With today’s reliance on technology and social media, they have fewer opportunities to develop effective self-regulation strategies and interpersonal and stress management skills. Helping students understand their emotions and behavior when (...) they’re young will set them on a path to being successful learners and empathetic people throughout their lives. With thirty easy-to-implement, skill-based lessons and activities, Teaching Kids to Pause, Cope, and Connect provides educators with strategies to help students: manage and reduce their anxiety with healthy coping skills understand and regulate physical responses to stress separate emotions from actions respond mindfully (rather than impulsively) to difficult situations improve social skills, social awareness, and self-regulation develop empathy and compassion Digital cont(more...). (shrink)

The book under review consists of a “Problems” section, with chapters entitled “Ontology,” “Thought” and “Language”; and a “Proposals” section, with like-titled chapters. The first section is a survey; as might be expected of one of 126 pages, compression is the watchword. The reviewer felt that it did not live up to dust jacket copy, heralding a book “easily accessible to undergraduates.”.

To be monetised, a society requires a unit which measures the values of a wide range of goods. Being thus measurable, the values of goods are mutually commensurable, a point which Aristotle theorised in the _Nicomachean Ethics_ (Book V). But whereas Aristotle gives rise to the impression that the stipulation of a currency unit suffices to make goods commensurable, societies themselves must undergo a process of commensurabilisation whereby people become habituated to valuing goods in terms of a unit of value. (...) This essay examines the development of practices of valuation and commensurability in ancient Greece, paying particular attention to the rule of Solon and his division of the citizenry into census classes according to their yearly income. The assessment of citizens’ income presupposes a unit for measuring income. The stipulation of this unit, it is argued, had a decisive influence in developing practices of valuation and commensurability. (shrink)

Most recent discussions of phenomenal consciousness are predicated on two deeply entrenched assumptions. The first is objectualism, the claim that what it is like to undergo an experience is something of which we are or can be aware in the having of that experience. The second is internalism, the claim that what it is like to undergo an experience is constituted by states, events and processes that are located inside the skins of experiencing subjects. This paper argues that both assumptions (...) should be rejected. What it is like to undergo an experience is not an object of consciousness but something that exists in the directing of consciousness towards objects. What it is like to undergo an experience is not something of which we are aware, but something in virtue of which we are aware. And there is little reason for supposing that the directing of consciousness towards its objects is something that occurs exclusively inside the skins of experiencing subjects. On the contrary, directing of consciousness towards its objects is often extended, involving acts of worldly probing and exploration. (shrink)

When attempting to answer the question, in the context of clinical healthcare, one might be tempted to leap to either of two rather obvious, but seemingly contradictory conclusions. On the one hand, we might have a general impression of religion not making much of a distinctive and clear difference, at least in the actions and outcomes of most cases of clinical interaction. Those of us in the bioethics world of discourse are likely to think only of the less common cases (...) of Christian Scientists, Jehovah's Witnesses, Orthodox Jews, or certain religious groups who seem to the majority of the population to hold especially sectarian, if not beliefs about medical matters. The so-called mainstream religious groups do not get much attention because they largely don't cause much trouble ; they have learned to bracket their religious commitments from at least any professional settings ; or they don't hold views entailing consequences any different from those of most nonbelieving, generally upright individuals. Furthermore, although religious believers may have some distinctive views, these views don't often noticeably manifest themselves in distinctive or significant ways. (shrink)