Drug misuse is a complex social and health problem. People who use drugs have very specific profiles according to their life cycle and sociocultural circumstances. For this reason, contextualized approaches are needed in addiction interventions that take on board the particularities of consumption patterns and their circumstances. The storytelling technique as a narrative communication strategy can serve as the main methodological intervention component that enhances this contextualized approach.

La noción de finalismo en Gassendi ha sido objeto de interpretaciones críticas en el marco de la historiografía reciente. Desde estas perspectivas, la recurrencia al télos resulta en dos opciones: o es un elemento fuera de su materialismo o tiene visos de vitalismo. En ambos casos significa que Gassendi incluyó en su filosofía principios, estructuras y explicaciones externas al sistema. En este artículo quisiera defender que en el pensamiento de Gassendi se afirma un finalismo natural en el marco de un (...) mecanicismo, al cual podemos denominar teleomecanicismo. Más aún, la inclusión de la finalidad se puede observar en la evolución de la obra de Gassendi, lo que nos permite afirmar que su teleología es un elemento crucial, propio e inmanente de su filosofía natural. (shrink)

Resumen En general la disputa entre Gassendi y Descartes ha sido tratada desde el punto de vista cartesiano y, en ese contexto, nuestro artículo se centra en la filosofía de Gassendi. Buscamos un modo para entender la lógica o la estrategia de las objeciones gassendianas, tratando de mostrar los supuestos filosóficos que operan bajo las críticas a Descartes. Junto con ello, mostraremos parte de la recepción contemporánea de la polémica y explicaremos los tópicos más problemáticos adoptados por Gassendi relativos al (...) método y las asunciones relativas a la sustancia. Para cumplir estos objetivos, estudiaremos las objeciones de Gassendi a Descartes en las Quintas Objeciones a las Meditaciones Metafísicas y, también, en la Disquisitio metaphysica seu dubitationes et instantiae adversus Renati Cartesii metaphysicam et responsa, obra publicada por Gassendi en 1644.The quarrel between Pierre Gassendi and René Descartes has been treated generally from the Cartesian perspective, but our work focuses on Gassendi’s philosophy instead. In this sense, we want to find a more comprehensive way to integrate the internal logic that articulated Gassendi’s objections. We will try to show the contemporary reception and the logic of his philosophical assumptions or the strategy that operates under these objections. Besides, we will explain the contemporary reception of this polemic and the main critical issues adopted by Gassendi about “method” and “substance”. To accomplish these tasks, we will study Gassendi’s objections to the Meditations on first philosophy, as well as the Disquisitio metaphysica seu dubitationes et instantiae adversus Renati Cartesii metaphysicam et responsa, a work published by Gassendi in 1644. (shrink)

Este artículo tiene como objetivo dar cuenta del escepticismo radical de Pierre Gassendi propuesto en el Exercitationes paradoxicae Adversus Aristoteleos (Disertaciones paradójicas contra los aristotélicos). Para dar cuenta de ello nuestro artículo se divide en tres momentos: Primero, damos cuenta de la estructura de la obra; segundo, se presentan los argumentos centrales propuestos por Gassendi para comprender su actitud crítica al escolasticismo. Y tercero, se muestra la crítica que realiza a la lógica aristotélica. La idea fundamental que sostenemos en este (...) trabajo es que la actitud crítica y de libre pensador que caracterizó a Gassendi tuvo su origen directo en la actitud escéptica. Además, revisar su obra de juventud y su actitud filosófica nos permite comprender una parte importante del alcance del escepticismo en la reforma de la filosofía natural del siglo XVII. The aim of this paper is to comprehend the radical skepticism of Pierre Gassendi in his book Exercitationes paradoxicae Adversus Aristoteleos(1624)(Paradoxical dissertations against the aristotelianism). To achieve this goal we explain his skepticism in three points: First, we show the book's structure; Second, we present the main arguments to understand his attitude against the scholasticism; and Third, we show his direct critic towards the Aristotelian logic. The fundamental idea that we hold in this article is that the skeptical attitude is the origin of critical aspects as free thinker, what distinguished all the gasssendi's philosophical work. Furthermore, to review his Exercitationes and the philosophical attitude allows us to appreciate an important part of the scope of skepticism in the reform of the seventeenth century natural philosophy. (shrink)

This book provides a rich collection of essays discussing and showcasing the transformation of businesses around the world towards sustainability and responsibility. Based on a framework of global theoretical approaches, it presents practical examples and cases from a variety of industries, regions and corporate functions. It also highlights the latest insights on how corporations consider sustainability in the governance of their respective organization. Furthermore, the book features a section dedicated to responsible finance, and outlines business and management-driven approaches that contradict (...) the traditionally held belief that a trade-off exists between sustainability, social responsibility and profit. (shrink)

El artículo presenta el panorama entero de las ideas políticas del notorio conservador peruano Monseñor Bartolomé Herrera. Se trata por vez primera de un estudio exhaustivo de las redes conceptuales y filosóficas de su peculiar concepción del republicanismo, que se califica aquí de “reaccionario”. Luego de incluirlo en su contexto en la historia de las ideas en la polémica entre liberales y conservadores, el texto sostiene que, aparte de sus influencias neoconservadoras restauracionistas, Herrera, considerado hasta hoy un conservador (...) liberal, habría sido más bien un consumidor militante –pero encubierto- del pensamiento reaccionario del Conde De Maistre, el Vizconde de Bonald y, más particularmente, de Agustín Barruel, fuente reaccionaria descuidada por los especialistas en el pensamiento político peruano. Herrera habría sido un tipo peculiar de republicano: Un republicano reaccionario. Aunque de manera simulada y escondiendo sus fuentes, el Obispo de Arequipa, en tono análogo al Valdegamas de 1848, habría desarrollado una concepción anticontractualista y antiliberal de la república peruana desde una teología política contrarrevolucionaria. (shrink)

El objetivo de este trabajo consiste en explicar el concepto de «poder de lo real» en la filosofía de Xavier Zubiri. Siendo este el núcleo, hemos querido confrontar su reflexión con otros autores relacionados con un ámbito, digamos, artístico-filosófico. Autores en los que, como ocurre con el filósofo vasco, el poder de lo real, de las cosas reales concretas, es lo que proporciona el eje de sus obras. Es decir, el hombre abona, mediante ese poder, su funcionalidad con respecto a (...) las demás cosas reales, incluido el propio ser humano. Primeramente, nos introduciremos en la amplia reflexión que realiza Zubiri en relación a dos conceptos complejos, el de poder y el de lo real. Seguidamente nos adentraremos en la mirada trágica, con especial consideración a Edipo rey, de Sófocles, una obra que permite ver cómo ese poder se produce desde la vivencia trágica, lo que nos ayuda a comprender la perspectiva de Zubiri que también hace hincapié en el significado de la realidad trágica. El añadido del escritor Samuel Beckett se realiza porque su obra, en especial Esperando a Godot, puede servir de contraste, y al mismo tiempo de reto, a la visión zubiriana desde una perspectiva de la filosofía del absurdo. (shrink)

We argue that counterfactuals and indicative conditionals are not so different. Certain notorious differences previously observed between pairs of indicative and counterfactual sentences are actually due to the presence of an anti-abductive modal auxiliary (would) in the consequent of the counterfactual. But such auxiliaries, of which will is another example, span the counterfactual-indicative divide.

"Let him, therefore, who would arrive at a knowledge of nature, train his moral sense; let him act and conceive in accordance with the noble essence of his ...

��We describe a comprehensive framework for text un- derstanding, based on the representation of context. It is designed to serve as a representation of semantics for the full range of in- terpretive and inferential needs of general natural language pro- cessing. Its most distinctive feature is its uniform representation of the various simple and independent linguistic sources that play a role in determining meaning: lexical associations, syntactic re- strictions, case-role expectations, and most importantly, contextual effects. Compositional syntactic structure from a (...) shallow parsing is represented in a neural net-based associative memory, where it then interacts through a Bayesian network with semantic associa- tions and the context or “gist” of the passage carried forward from preceding sentences. Experiments with more than 2000 sentences in different languages are included. (shrink)

The present article seeks to reconstruct the Christological meaning of the verbs “creating” and “begetting” in the Synodical letter of Ancyra (358). In order to assess the teaching of this document, the first part of the article provides an overview of the Christological use of “creating” and “begetting” from the beginning of the Arian crisis up to the eve of the synod of Ancyra. The second part studies the verbs “creating” and “begetting” in the Letter of Ancyra. The synodical document (...) makes an original and significant theological effort, purifying and complementing both the notion of “creation” (Prv 8:22) and “generation” (Prv 8:25), in order to grasp the perfect notion of the eternal birth of the Son. This understanding is confirmed by Hilary of Poitiers. (shrink)

A single Sanskrit commentary exists for the Caṇḍamahāroṣaṇatantra—the Padmāvatī of Mahāsukhavajra—the only palm-leaf witness of which is preserved in a late thirteenth-century manuscript in Kathmandu. The tantra is relatively late, unmentioned outside Nepal, and the only in-depth study to date examines only the first eight of its twenty five chapters. No study or edition of the Padmāvatī exists. Here we present the first edition and translation of a complete chapter, the sixth paṭala, a section dealing mainly with transgressive sexual practices. (...) Some of the ideas and pragmatic details presented by the author, Mahāsukhavajra, are unique in Vajrayāna literature. (shrink)

The Oyapock River has been the border between France and Brazil since the Treaty of Bern came to resolve a centuries-old dispute between the two states. Only populated by indigenous communities and a few adventurers, the two banks of the river are untouched by any lasting colonial and national settlement before the second half of the 19th century. Penal colonization is the formula adopted by the two states to fill the "void" of a border to be formalized. The criminal models (...) circulate and are reinterpreted by participating with great intensity in the making of the territory. (shrink)

I am writing on moral knowledge in Locke's Essay Concerning Human Understanding. There are two basic parts. In the first part, I articulate and attack a predominant interpretation of the Essay . This interpretation attributes to Locke the view that he did not write in the Essay anything that would be inconsistent with his early views in the Questions Concerning the Laws of Nature that there exists a single, ultimate, moral standard, i.e., the Law of Nature. For example, John Colman, (...) in his book John Locke's Moral Philosophy , argues that even though Locke explains in the Essay that we arbitrarily create our moral notions, they are still objective since they are bound together with the Law of Nature. Colman explains that the features of human nature relevant to the derivation of the Law of Nature are universally shared needs and concerns . I argue that this presupposes a view of Locke which assumes that there are essences of species independent of our beliefs about them. However, I attempt to show from the text of the Essay that this view cannot be supported. ;In the second part, I argue that the text of the Essay supports two alternative theses. The first is that given the kind of metaphysical world-view presupposed by the corpuscular method of science employed within the Essay, coupled with Locke's commitment to the possibility of moral knowledge, he was left with only one option with reference to ethics, viz., to make moral goodness or evil a mind-dependent relation between a rule and an action, instead of a property of an action or person which exists independently of our moral beliefs. This view is logically inconsistent with the existence of the Law of Nature. The second is that Locke has a semantical view of moral claims which is consistent with his relational view of moral goodness, viz., the primary function of moral judgments is to recommend behavior for ourselves and others. I described. However, Locke explains in the Essay that the opposite takes place with respect to our moral notions: events and persons must conform to the moral notion. ;On the account that I offer, Locke's views on moral epistemology are much closer to David Hume's than many have supposed, and correspondingly, anticipate the more skeptical views of moral epistemology in the twentieth century. (shrink)

Pese a que el concepto de _expresión_ es uno de los conceptos más centrales en la filosofía de Leibniz, el tratamiento que ha recibido mayoritariamente dentro de la literatura especializada sigue siendo escaso, parcializado e insuficiente. Es parcializado, puesto que se lo suele interpretar bien en calve _solo _metafísica, dejando sin demarcar el tipo particular de la relación expresiva; o bien desde el _mero_ análisis de la relación expresiva como isomórfica, dejando sin atender su contenido metafísico. No solo suelen dejarse (...) ambas tendencias recíprocamente fuera de consideración, sino que ninguna de las dos suele atender a un aspecto fundamental de la expresión: el cuerpo propio de la mónada como _lugar_ para su punto de vista expresivo. El presente trabajo ofrece una reconstrucción del concepto de expresión que reconcilia ambas clases de interpretación, atendiendo, a la vez, a la exigencia del cuerpo para la acción expresiva. (shrink)

Se comparten experiencias áulicas de la Universidad Nacional de Rosario, Argenti- na. Su objetivo es crear un instrumento para evaluar la riqueza creativa en diseño mecánico, con un método exploratorio y propositivo de validación de instrumentos y pruebas piloto sobre 156 estudiantes. Resultaron de imaginar objetos diversos, compatibles con una vista dada, y definir cinco niveles de riqueza según la canti- dad, diversidad y calidad de respuestas comparadas contra un patrón de soluciones creado por expertos. Se ensayaron cambios de duración, (...) complejidad de estímulos y presencia de soluciones preexistentes que confirmaron su potencial para investigar la creatividad en este dominio específico. (shrink)

Post-war Japan has seen profound and rapid social change and transformation. One of the most visible areas of change in Japan has been medicine, and particularly the ethical practices and policies that guide medical decision-making. The formal discipline of bioethics, Seimei Rinri in Japanese, has grown by leaps and bounds since the late 1970s, when it began to appear in the curriculum and professional activities of Japanese medical schools and philosophy departments. The introduction of bioethics to Japan was timely, as (...) innovation in medicine and technology was evolving in ways that revealed that the intersection of medicine, traditional Japanese values, and new cultural trends was an area of great moral complexity. In its infancy, bioethics in Japan was more or less an import from the United States, where the discipline took its roots. Quickly, however, it became clear that Japan's history and tradition would call for a different approach, and the engagement of slightly different ethical issues. Organ transplantation, for example, sparked much greater controversy in Japan than it ever did in the United States. Today, Japan has one of the most dynamic bioethics programs in the world, and it is one that reflects both traditional Japanese culture and the need for inter-cultural engagement in an increasingly global world. Through a series of original chapters written by bioethicists and covering a range of ethical issues, this anthology shows that, in contrast to previous assumptions, Japanese bioethics has, in fact, taken on an identity that is undoubtedly separate from its American origins. Rich philosophical questions raised by medicine, human subjects research, and psychiatric care are being posed by scholars in a way that reflect Japanese tradition and is no longer simply reflective of, or shaped by, American traditions and philosophical problems. The book highlights and showcases these trends through a series of chapters written by some of the leading scholars in contemporary Japanese bioethics, many of whom were pioneers of the field when it began and are now nearing retirement. (shrink)

Souvent associé au genre poétique, à la fin du xix e siècle, on peut observer une application de la philosophie artistique de l’orphisme au genre romanesque. Si la finalité du poète orphique de l’époque 1900 était de créer une œuvre dans laquelle les paroles incarnent une facette du divin, tel n’est pas le souhait du romancier orphique, qui cherche plutôt à avertir un lecteur béotien de la réalité et la possibilité d’une expérience mystique — et ce afin de fournir un (...) contrepoint spirituel au climat de pessimisme engendré par la laïcisation et la décadence de la société d’alors. Dans un tel contexte, les romans de l’écrivain gallois Arthur Machen paraissent particulièrement intéressants. Reconnaissant toute forme d’expression humaine comme insuffisante pour brosser la complexité intégrale de Dieu, ainsi que toute expérience mystique, Machen n’ambitionne pas de décrire le divin, mais plutôt ses effets sur l’esprit de l’individu. Ceci se fait par une modification de la syntaxe narrative qui cherche désormais à reproduire les modulations internes que subit la pensée humaine lorsque le sujet passe entre dans un état d’extase en présence du divin. Ainsi, les romans mystiques de Machen ont pour finalité d’agir comme un catalyseur, déclenchant un éveil chez le lecteur, et le poussant à renouer avec sa propre spiritualité en-dehors du monde diégétique. (shrink)