Over the past 50 years, Nelson algebras have been extensively studied by distinguished scholars as the algebraic counterpart of Nelson's constructive logic with strong negation. Despite these studies, a comprehensive survey of the topic is currently lacking, and the theory of Nelson algebras remains largely unknown to most logicians. This paper aims to fill this gap by focussing on the essential developments in the field over the past two decades. Additionally, we explore generalisations of Nelson algebras, such as N4-lattices which (...) correspond to the paraconsistent version of Nelson's logic, as well as their applications to other areas of interest to logicians, such as duality and rough set theory. A general representation theorem states that each Nelson algebra is isomorphic to a subalgebra of a rough set-based Nelson algebra induced by a quasiorder. Furthermore, a formula is a theorem of Nelson logic if and only if it is valid in every finite Nelson algebra induced by a quasiorder. (shrink)

Neoliberal Techniques of Social Suffering: Political Resistance and Critical Theory from Latin America and Spain is the result of the critical and political commitment of various Latin American and Spanish philosophers who share a critical approach to the global “stealth revolution” in recent decades, where neoliberalism has forced the well-being and reproduction of life to adapt to a system devastating for both humans and non-humans. The authors voice the shared concern of contemporary Spanish and Latin American societies to build (...) new conceptions of the public and the common through mobilizing affects usually disavowed in political theory. If, in Ancient Greece, the idea of strengthening the most vulnerable and weakest was deplored as the art of sophists, this collection edited by Laura Quintana and Nuria Sánchez Madrid explores the other side of our social world to revive grassroots strategies of resistance and emancipation, which are able to bring about new distributions of power, welfare, and discursive legitimation and to extend our goal of creating a radically democratic world. (shrink)

ResumenEl nuevo experimentalismo todavía no es muy conocido en España. Sin embargo, este artículo propone que el filósofo español Gustavo Bueno mantiene bastantes ideas comunes con el filósofo experimentalista Ian Hacking. Ambos centran su atención sobre la propia práctica experimental. En realidad, ambos conciben la ciencia como intervención o manipulación y, en consecuencia, critican el estatuto científico de la Astrofísica y la Cosmología. Finalmente, se muestra que el realismo materialista de Bueno guarda una posición paralela a la del realismo experimental (...) de Hacking.Palabras ClaveNuevo Experimentalismo, realismo científico, realismo de entidadesThe new experimentalist movement is not widely known as yet in Spain. However this paper suggests that the spanish philosopher Gustavo Bueno has many ideas in common with the experimentalist philosopher Ian Hacking. Both focus their attention upon experimental practice itself. Actually, they conceive science as intervention or manipulation and therefore they criticize the scientific role of Astrophysics and Cosmology. Finally, it is shown that Bueno’s point of view of materialist realism parallels the position held by Hacking about experimental realism.KeywordsNew Experimentalism, scientific realism, entity-realism. (shrink)

It is unknown whether hospital-based medical professionals in Spain educate patients about advance directives. The objective of this research was to determine the frequency of hospital-based physicians’ and nurses’ engagement in AD discussions in the hospital and which patient populations merit such efforts. A short question-and-answer-based survey of physicians and nurses taking care of inpatients was conducted at a university hospital in Madrid, Spain. In total, 283 surveys were collected from medical professionals, of whom 71 per cent (...) were female, with an average age of thirty-four years. Eighty-four per cent had never educated patients about ADs because of lack of perceived responsibility, time, or general knowledge of ADs. Patient populations that warranted AD discussions included those with terminal illnesses, chronic diseases, and elderly patients. Regarding degree of AD understanding in medical professionals: 57 per cent of medical professionals claimed sufficient general knowledge of ADs, 19 per cent understood particulars regarding AD document creation, and 16 per cent were aware of AD regulatory policies. Engagement in AD discussions was considered important by 83 per cent of medical professionals, with 79 per cent interested in participating in such discussions themselves. The majority of hospital physicians and nurses do not educate their patients about ADs, despite acknowledging their importance. Patient populations of highest priority included those with terminal diseases or chronic illness or who are of advanced age. (shrink)

An exploratory qualitative research was carried out in Madrid, Spain, focusing on early adolescents and adolescents from low-income families, most of them with a migration background. The main subject was to describe their perceptions about risk and harm in the use of information and communication technologies. Focus groups and creative workshops were conducted in order to identify risk perceptions, conflicts, solutions and the main agents involved in each case. Despite their lack of financial resources, these adolescents intensively use (...) media and modern technologies with the support of formal and informal institutions outside the family. In this context, they use technology as a set of different resources coordinated in a network in order to achieve specific goals of early adolescence and adolescence. Risks emerge as this network affects their family rules, the social construction of age, and the status inside the family and among peers. (shrink)

This article traces the steps of Mikhail Borodin, the first Comintern representative in Mexico and Spain, in 1919-20. He helped create the Mexican and the Spanish communist parties. In order to do this, he latched onto pre-existing networks of transnational activism and recruited a posse of young, committed, and cosmopolitan cadre. Through them, Borodin tried to mobilise the widespread euphoria for Bolshevism that existed among sectors of the Mexican and the Spanish left. However, the potential for vigorous communist movements (...) remained largely untapped due to the recklessness of Borodin and his aides. The Borodin mission is a telling episode in the formative months of the Communist International, pointing to the importance of contingency, individual agency, and transnational activism in the establishment of the international communist movement. (shrink)

This book constitutes the thoroughly refereed post-proceedings of the International Conference on Artificial Intelligence and Symbolic Computation, AISC 2000, held in Madrid, Spain in July 2000. The 17 revised full papers presented together with three invited papers were carefully reviewed and revised for inclusion in the book. Among the topics addressed are automated theorem proving, logical reasoning, mathematical modeling of multi-agent systems, expert systems and machine learning, computational mathematics, engineering, and industrial applications.

Eleven years after Kosovo’s unilateral declaration of independence, Spain’s position vis-à-vis Kosovo has not only not varied, but it has become stronger, turning Madrid into the leader of the Kosovo non recognizers club within the EU. This paper analyses Kosovo-Spain relations in the last eleven years. More specifically, the paper examines the reasons behind the non-recognition of Kosovo and the approach of the Spanish governments toward Kosovo’s statehood. This is followed by a thorough analysis on how Kosovo’s (...) path for self-determination played a major role in Catalonia’s quest for independence in 2017. The empirical research demonstrates that Spain’s main reason not to recognise Kosovo is based on the country’s internal dynamics; namely, Catalonia and the Basque country. Likewise, the paper argues that the Spanish governments throughout the last eleven years have created an analogy between Kosovo and Catalonia; not in their political statements, but in their political decisions, by worsening the almost inexistent diplomatic relations with Kosovo, when the Catalan path for independence was at its highest peak. By the same token, the paper reveals that this position was enhanced and driven by Catalan separatism, that continuously used Kosovo’s unilateral declaration of independence as a model to further their own path for self-determination. The data provided and analysed in this paper as well as the statements made are based on desk research and seven semi-structured interviews conducted in Prishtina, Brussels, Madrid and Barcelona in 2018. (shrink)

It is commonly accepted that the history of Spanish anarchism started in the early nineteenth century with the economist and social reformer Ramón de la Sagra (1798–1871). In 1845, he launched the first anarchist periodical, El Porvenir, which introduced to Spain the ideas of Proudhon, Fourier, and Saint-Simon. Between 1848 and 1849, de la Sagra and Proudhon founded the Banco Popular. Despite this, the Spanish anarchist movement did not properly get underway until after the International Workingmen's Association (IWA) meeting (...) in London in 1864, when the supporters of Bakunin sent the Italian Giuseppe Fanelli to Spain. His mission was to establish the Spanish section of the First International (Sección Española de la Primera International), which occurred in 1869. The triumph of Bakunin's anarchosyndicalist theories was so great that when Pablo Lafargue arrived in Madrid in 1871 with the intention of founding a workers' political party, he was told by the Catalan statesman Francisco Pi y Margall that a Marxist political party would never succeed in Spain. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

The concept utopian in Spain is often used in popular discourse as something that is impossible to attain, a dream fantasy, a desire, but with little or no hope of being materialized. In the Spanish media, it has been used in this sense especially in political comic strips, sometimes as a means of protest, often as a means of hopelessness. The same meaning used to be applied in the political scene and in the media until the term gradually came (...) to represent the citizen movements of the Indignados and the Occupy demonstrations. The Occupy movement took to the city of Madrid and spread to other cities and town squares all over Spain on May 15, 2011. Participants used digital culture to promote their politics... (shrink)

Spanish culture has recently shown interest about Neuroethics, a new line of research and reflection. It can be said that two general, and somewhat opposing, perspectives are currently being developed in Spain about neuroethics-related topics. One originates from the neuroscientific field and the other from the philosophical field. We will see, throughout this article, that the Spanish authors, who I am going to select here, deal with very diverse neuroethical topics and that they analyse them from different intellectual assumptions. (...) However, I consider that there is one constant concern, which emerges extensively or briefly in each one of the books that I am going to present. I am referring to the problem of freedom. Spanish neuroscientists, in general, stress and accept the new determinism that emanates from recent research about the brain, whilst those who engage in the study of philosophy usually point in their texts to the limitations of empirical research that purport to "demonstrate" the new neurological determinism. I will dedicate the last section, which is more extensive in length, to the work that I consider the most valuable, at least until the present day, and whose title is Neuroética y Neuropolítica (Tecnos, Madrid, 2011). Professor Adela Cortina (chair of Moral Philosophy at Valencia University and member of the Spanish Royal Academy of Moral and Political Science) is its author. But, firstly, I am going to refer to the works written by neuroscientists, and then to those written by philosophers. This will enable us to obtain a global view of the neuroethics models that are being constructed in Spain. (shrink)

In recent years, several countries have enacted guidelines and/or mandatory laws to increase the presence of women on the boards of companies. Through these regulatory interventions, the aim is to eradicate the social and labor grievances that women have traditionally experienced and which has relegated them to smaller-scale jobs. Nevertheless, and despite the advances achieved, the female representation in the boardroom remains far from the desired levels. In this context, it is now necessary to enhance the advantages of board gender (...) diversity from both ethical and economic points of view. This article examines the relation between board gender diversity and economic results in Spain: the second country in the world to legally require gender quotas in boardrooms and historically characterized by a minimal female participation in the workforce. Based on a sample of 125 non-financial firms listed on the Madrid Stock Exchange from 2005 to 2009, our findings show that in the period analyzed the increase of the number of women on boards was over 98 %. This suggests that compulsory legislation offers an efficient framework to execute the recommendation of Spanish codes of good governance by means of the increase in the number of women in the boards of firms. Furthermore, we find that the increase in the number of women on the boards is positively related to higher economic results. Therefore, both results suggest that gender diversity in boardrooms should be incremented, mandatory laws being a key factor to do so. (shrink)

In recent years, several countries have enacted guidelines and/or mandatory laws to increase the presence of women on the boards of companies. Through these regulatory interventions, the aim is to eradicate the social and labor grievances that women have traditionally experienced and which has relegated them to smaller-scale jobs. Nevertheless, and despite the advances achieved, the female representation in the boardroom remains far from the desired levels. In this context, it is now necessary to enhance the advantages of board gender (...) diversity from both ethical and economic points of view. This article examines the relation between board gender diversity and economic results in Spain: the second country in the world to legally require gender quotas in boardrooms and historically characterized by a minimal female participation in the workforce. Based on a sample of 125 non-financial firms listed on the Madrid Stock Exchange from 2005 to 2009, our findings show that in the period analyzed the increase of the number of women on boards was over 98 %. This suggests that compulsory legislation offers an efficient framework to execute the recommendation of Spanish codes of good governance by means of the increase in the number of women in the boards of firms. Furthermore, we find that the increase in the number of women on the boards is positively related to higher economic results. Therefore, both results suggest that gender diversity in boardrooms should be incremented, mandatory laws being a key factor to do so. (shrink)

In recent years, several countries have enacted guidelines and/or mandatory laws to increase the presence of women on the boards of companies. Through these regulatory interventions, the aim is to eradicate the social and labor grievances that women have traditionally experienced and which has relegated them to smaller-scale jobs. Nevertheless, and despite the advances achieved, the female representation in the boardroom remains far from the desired levels. In this context, it is now necessary to enhance the advantages of board gender (...) diversity from both ethical and economic points of view. This article examines the relation between board gender diversity and economic results in Spain: the second country in the world to legally require gender quotas in boardrooms and historically characterized by a minimal female participation in the workforce. Based on a sample of 125 non-financial firms listed on the Madrid Stock Exchange from 2005 to 2009, our findings show that in the period analyzed the increase of the number of women on boards was over 98 %. This suggests that compulsory legislation offers an efficient framework to execute the recommendation of Spanish codes of good governance by means of the increase in the number of women in the boards of firms. Furthermore, we find that the increase in the number of women on the boards is positively related to higher economic results. Therefore, both results suggest that gender diversity in boardrooms should be incremented, mandatory laws being a key factor to do so. (shrink)

Background In 2021, Spain became the first Southern European country to grant and provide the right to euthanasia and medically assisted suicide. According to the law, the State has the obligation to ensure its access through the health services, which means that healthcare professionals’ participation is crucial. Nevertheless, its implementation has been uneven. Our research focuses on understanding possible ethical conflicts that shape different positions towards the practice of Medical Assistance in Dying, on identifying which core ideas may be (...) underlying them, and on suggesting possible reasons for this disparity. The knowledge acquired contributes to understanding its complexity, shedding light into ambivalent profiles and creating strategies to increase their participation. Methods We conducted an exploratory qualitative research study by means of semi-structured interviews (1 h) with 25 physicians and nurses from primary care (12), hospital care (7), and palliative care (6), 17 women and 8 men, recruited from Madrid, Catalonia, and Andalusia between March and May 2023. Interviews were recorded, transcribed, and coded in Atlas.ti software by means of thematic and interpretative methods to develop a conceptual model. Results We identified four approaches to MAiD: Full Support (FS), Conditioned Support (CS), Conditioned Rejection (CR), and Full Rejection (FR). Full Support and Full Rejection fitted the traditional for and against positions on MAiD. Nevertheless, there was a gray area in between represented by conditioned profiles, whose participation cannot be predicted beforehand. The profiles were differentiated considering their different interpretations of four core ideas: end-of-life care, religion, professional duty/deontology, and patient autonomy. These ideas can intersect, which means that participants' positions are multicausal and complex. Divergences between profiles can be explained by different sources of moral authority used in their moral reasoning and their individualistic or relational approach to autonomy. Conclusions There is ultimately no agreement but rather a coexistence of plural moral perspectives regarding MAiD among healthcare professionals. Comprehending which cases are especially difficult to evaluate or which aspects of the law are not easy to interpret will help in developing new strategies, clarifying the legal framework, or guiding moral reasoning and education with the aim of reducing unpredictable non-participations in MAID. (shrink)

The 1996 European Summer Meeting of the Association of Symbolic Logic was held held the University of the Basque Country, at Donostia (San Se bastian) Spain, on July 9-15, 1996. It was organised by the Institute for Logic, Cognition, Language and Information (ILCLI) and the Department of Logic and Philosophy of Sciences of the University of the Basque Coun try. It was supported by: the University of Pais Vasco/Euskal Herriko Unib ertsitatea, the Ministerio de Education y Ciencia (DGCYT), Hezkuntza (...) Saila (Eusko Jaurlaritza), Gipuzkoako Foru Aldundia, and Kuxta Fun dazioa. The main topics of the meeting were Model Theory, Proof Theory, Re cursion and Complexity Theory, Models of Arithmetic, Logic for Artifi cial Intelligence, Formal Semantics of Natural Language and Philosophy of Contemporary Logic. The Program Committee consisted of K. Ambos Spies (Heidelberg), J.L. Balcazar (Barcelona), J.E. Fenstad (Oslo), D. Israel (Stanford), H. Kamp (Stuttgart), R. Kaye (Birmingham), J.M. Larrazabal (San Sebastian), D. Lascar (Paris, chairman), A. Marcja (Firenze), G. Mints (Stanford), M. Otero (Madrid), S. Ronchi della Rocca (Torino), K. Segerberg (Uppsala) and L. Vega (Madrid). The organizing Committee consisted of X. Arrazola (San Sebastian), A. Arrieta (San Sebastian), R. Beneyeto (Valencia), B. Carrascal (San Se bastian), K. Korta (San Sebastian), J.M. Larrazabal (San Sebastian, chair man), J.C. Martinez (Barcelona), J.M. Mendez (Salamanca), F. Migura (Victoria) and J. Perez (Victoria). (shrink)

The aim of this article is to analyse the opinions of journalists and citizens regarding the interdependence of public media and the official sources of political power in Spain. Little research of this kind has been done in the Spanish context. Journalists and citizens representing four Spanish regions?Catalonia, Madrid, the Basque Country, and Andalusia?were questioned about their opinions regarding this interdependency. The methodology used in this research is based on quantitative techniques (surveys) and qualitative techniques (in-depth interviews and (...) focus groups). The results prove that the opinions of journalists differ from those of citizens for the majority of questions asked. Citizens are more inclined to follow directions from official sources than are journalists. The geographical background of the respondents proved to be a significant factor in terms of variation in answers. Journalists from Catalonia and the Basque country are much more reluctant to follow government directives on issues of counter terrorism or in cases of national emergency. (shrink)

Describing the formation of the Polish community in Spain in the 1990s, the article focuses on the political changes in both countries: processes of democratization (and, in the case of Poland, the resulting economic transformation) and then the EU enlargement, which contributed to this new influx. Polish expatriates, though not very numerous in comparison with other immigrant communities in contemporary Spain, became quite visible, especially in some towns of the Region of Madrid. In general, they enjoy a (...) good reputation in the host country, but initially they used to work in the secondary labor sector, often illegally. The situation changed after Poland’s accession to the European Union and the resulting opening of the Spanish labor market for Polish citizens at the beginning of the new century. New Polish immigrants to Spain are young, qualified, innovative, and their purpose is not only to earn a living, but first and foremost to continuetheir studies and undergo professional training. Their mobility is increased owing to modern transportation facilities and communication systems. Individualists for the most part, they do not maintain intensive contacts with the earlier-established Polish community and its social networks and institutions. (shrink)

St Joachim and St Anne Meeting at the Golden Gate, painted by Eugenio Cajés between 1604 and 1605, is the sole remnant of a major commission for the Cercito chapel in the church of San Felipe el Real in Madrid. The painting has been praised by modern critics, who have drawn attention to the painter’s emulation of Italian artistic precedents. Illuminating as this appraisal may be, such an approach does not explain why the patrons chose an iconographic subject that (...) had become increasingly rare, especially since the traditional association of the Meeting with the Immaculate Conception of the Virgin had been questioned in the late sixteenth century. Above all, focussing on the painting’s style fails to take into account the specific context for which this painting was conceived. As it happens, the Cercito family chapel was dedicated to a very particular cult, that of the Holy Child of La Guardia, the purported victim of one of the most notorious blood libels in late medieval Spain. The purpose of the present study is to redress the previous art-historical oversight with regard to this painting, through an in-depth study of the artistic, devotional and socio-cultural significance of the Meeting at the Golden Gate in seventeenth-century Madrid. An analysis of the extensive and to date unpublished archival documentation for the commission makes it possible to reconstruct key elements of the lost chapel. These sources, when read together with devotional texts that circulated at the time, reveal the personal motives that underpinned the foundation and decoration of the Cercito chapel. The reconstruction of the Cercito chapel proposed in this article offers a new perspective on the way in which religious art engaged with the tensions prompted by the issue of the purity of blood, as well as with anxieties related to family and procreation. (shrink)

Introduction Currently, The nature and scope of Clinical Ethics Protocols in Madrid are not well understood.Objectives The main objective is to describe the features of ‘guideline/recommendation’ type CEPs that have been or are being developed by existing Clinical Ethics Committees in Madrid. Secondary objectives include characterisation of those CECs that have been the most prolific in reference to CEP creation and implementation and identification of any trends in future CEP development.Methods We collected CEPs produced and in process by (...) CECs accredited in the public hospitals in Madrid, Spain, from 1996 to 2008.Results CECs developed 30 CEPs, with 10 more in process. The most common topic is refusal of treatment . If CEPs addressing terminal illness, Do-Not-Resuscitate orders and advance directives are placed into a separate ‘ethical problems at the end of life’ category, this CEP subject emerges as the most common . There is a relationship between the age of the CEC and the development of CEPs . CECs now seem to be more likely to engage in CEP development.Conclusions The CECs in Madrid, Spain, have developed a significant number of CEPs and there is a trend towards continued development. The most frequent topics are ethical problems at the end of life and refusal of treatment by the patient. (shrink)

Concern about air-quality in urban areas has led to the implementation of Low Emission Zones as one of many other initiatives to control it. Recently in Spain, the enactment of a law made this mandatory for cities with a population larger than 50k inhabitants. The delimitation of these areas is not without controversy because of possible negative economic and social impacts. Therefore, clear assessments of how these initiatives decrease pollutant concentrations are to be provided. Madrid Central is a (...) major initiative of Madrid city council for reducing motor traffic and the associated air pollution in the city centre. This Low Emission Zone starts at the end of 2018, but the first fully-operational period corresponds to the second quarter of 2019. In this work, a methodology based on the Gaussian Process to analyse the evolution of Nitrogen Dioxide inside Madrid Central is undertaken. A Gaussian Process is a stochastic process suitable for interpretable model selection and predictions. Due to its probabilistic nature it provides error estimation at predictions. After the activation of Madrid Central, a relevant reduction of Nitrogen Dioxide has been observed. However, the role of the meteorology during this period must be ascertained to correctly evaluate the role of the activation of the Low Emission Zone against a prone weather. In this work, a model based on the Gaussian Process is trained with meteorological information to predict the concentration of Nitrogen Dioxide at Madrid Central, $[NO_{2}]$. This probabilistic description allows extracting statistical information on the reduction affected by the meteorological scenario and separately by the Madrid Central activation. (shrink)

In April 1933, Albert Einstein was offered an ‘Extraordinary’ Chair of Physics at the University of Madrid. Einstein first accepted, then sought to withdraw without causing damage to the anti-Fascist Republican government. However, this proved an opportunity for the Spanish press to harness Einstein’s notoriety to their own programmes. This article discusses the genesis and resolution of this episode, which says much about Einstein and science and politics in modern Spain.

There have been major developments in the understanding of children’s nonhuman concepts, particularly God concepts, within the past two decades, with a body of cross-cultural studies accumulating. Relatively less research has studied those of non-Christian faiths or children’s concepts of popular occult characters. This paper describes two studies, one in Spain and one in England, examining 5- to 10-year-olds’ human and nonhuman agent beliefs. Both settings were secular, but the latter comprised a Muslim majority. Children were given a false-belief (...) task in which they were asked to infer about three humans, three animals and three supernatural beings. Similar false beliefs about humans, with subtle differences in inferences about animals and supernatural beings, were found between the two locations. In London different patterns for God between participants with a family religion, in particular Muslims, and non-affiliates, were identified as well as an association between religious beliefs and practice and inferences about God. Findings are discussed in the light of theory and research on the role of sociocultural inputs in children’s theory of mind development and understanding of agency. (shrink)

While COVID-19 has generated a massive burden of illness worldwide, healthcare workers (HCWs) have been disproportionately exposed to SARS-CoV-2 coronavirus infection. During the so-called ‘first wave’, infection rates among this population group have ranged between 10% and 20%, raising as high as one in every four COVID-19 patients in Spain at the peak of the crisis. Now that many countries are already dealing with new waves of COVID-19 cases, a potential competition between HCW and non-HCW patients for scarce resources (...) can still be a likely clinical scenario. In this paper, we address the question of whether HCW who become ill with COVID-19 should be prioritised in diagnostic, treatment or resource allocation protocols. We will evaluate some of the proposed arguments both in favour and against the prioritisation of HCW and also consider which clinical circumstances might warrant prioritising HCW and why could it be ethically appropriate to do so. We conclude that prioritising HCW’s access to protective equipment, diagnostic tests or even prophylactic or therapeutic drug regimes and vaccines might be ethically defensible. However, prioritising HCWs to receive intensive care unit (ICU) beds or ventilators is a much more nuanced decision, in which arguments such as instrumental value or reciprocity might not be enough, and economic and systemic values will need to be considered. (shrink)

Three recent studies carried out in the Spanish regions of Madrid, Valencia, and Murcia have shown that medical residents at public hospitals are systematically required to work for more than 48 hours a week. This practice is institutionalised, and there are indicators suggesting that it also occurs in other public hospitals throughout Spain. The obligation to work excessive hours has been shown to have harmful consequences for workers’ physical and psychological health while jeopardizing residents’ and patients’ safety. I (...) argue that behaviours contrary to people’s health and safety imply bioethical and, in this case, institutional, malpractice. (shrink)

The Catholic Monarchy is the short-lived dynastic union (1580-1640) between the kingdoms of Spain and Portugal. By returning on the legal, political and pragmatic foundations of this empire which cannot be called Empire (because this name belongs to the Holy Roman Empire of the cousins of Vienna), the article tries to seize better the internal functioning of this heterogeneous political set, by adopting two points of view: that of America (how the notion of Catholic Monarchy is understood in the (...) reynos, far from Madrid and Lisbon) and that of Rome (how Holy See reaches - or not - to exist in the heart of this space). It emerges from it that the pope and the Catholic King are natural allies (around the Roman Christianity) but not objectives (their purposes do not match), and that Rome and Mexico as well picture themselves not as margins of the Catholic Monarchy, but as real centers. (shrink)

Background Safeguarding the right to die according to the principles of autonomy and freedom of each person has become more important in the last decade, therefore increasing regulation of Euthanasia and Medically Assisted Suicide (MAS). Aims To learn the opinions that the nurses of the autonomous region of Madrid have regarding Euthanasia and Medically Assisted Suicide. Research design Cross-sectional descriptive study. Participants and research context All registered nurses in Madrid. The study was done by means of a self-completed (...) anonymous questionnaire. The variables studied were social-demographic, giving opinions about Euthanasia and MAS. Ethical considerations Each participant was assured maximum confidentiality and anonymity, ensuring the ethical principles set out in the Declaration of Helsinki, as well as in the Organic Law 3/2018, on Personal Data Protection and guarantee of digital rights. Findings A total of 489 nurses answered the questionnaire. In total, 75.7% of the nurses confirmed that Euthanasia should be regulated in Spain. 66.3% indicated that information on Euthanasia should be provided jointly by doctors and nurses, and 42.3% considered that it could be applied by both medical and nursing professionals. A total of 87.2% advocated the participation of nurses in health policy, influencing the drafting of the law. In the face of possible regulation, 35% would request Conscientious Objection, being closely related to their religious beliefs. Discussion Different authors point out that nurses’ perceptions and attitudes towards Euthanasia are conditioned by different factors, such as religion, gender, poor palliative care, legality and the patient's right to die. Conclusion Nurses are positioned in favour of the regulation and practice of Euthanasia and MAS, depending on their age, years of experience, training, model of care and especially religious beliefs. (shrink)

Background: The first wave of the COVID-19 pandemic caused a shortage of qualified nurses in Spain. As a result, the government authorized the hiring of senior students. Objectives: To explore the ethical dilemmas and ethical conflicts experienced by final-year nursing students who worked during the first outbreak of the COVID-19 pandemic in Spain. Research design: A qualitative exploratory study was conducted using purposive sampling. Semi-structured interviews were carried out using a question guide. Interviews took place via a private (...) video chat room platform. A thematic, inductive analysis was performed of the information gathered. Participants and research context: Eighteen nursing students were recruited from two universities of Madrid, aged between 18 and 65 years old, enrolled in the fourth year of nursing studies and who were hired under a relief contract for health professionals during the pandemic. Ethical considerations: The present study was carried out in accordance with the Declaration of Helsinki, and the study was approved by the Local Ethics Committee of Universidad Rey Juan Carlos. Results: Three specific themes emerged: (a) coping with patient triage, (b) difficulties in providing end-of-life care, and (c) coping with patient death. Nursing students participated in the process of patient selection for resource allocation and ICU bed occupancy. They were shown how to care for patients who were not admitted to the ICU, in their last moments and were faced with the difficulties of applying end-of-life care. Finally, the nursing students were confronted with the death of their patients, in overwhelming numbers and under adverse conditions. Conclusions: These findings can help shed light on the ethical dilemmas and ethical conflicts faced by novice nursing students, incorporated into the workforce during the COVID-19 pandemic. Moreover, it was described that students may normalize the death due to the exhaustion and overwhelmed routine. (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: jpzb@fsof.uned.es. (shrink)

Scientific representation: A long journey from pragmatics to pragmatics Content Type Journal Article DOI 10.1007/s11016-010-9465-5 Authors James Ladyman, Department of Philosophy, University of Bristol, 9 Woodland Rd, Bristol, BS8 1TB UK Otávio Bueno, Department of Philosophy, University of Miami, Coral Gables, FL 33124, USA Mauricio Suárez, Department of Logic and Philosophy of Science, Complutense University of Madrid, 28040 Madrid, Spain Bas C. van Fraassen, Philosophy Department, San Francisco State University, 1600 Holloway Avenue, San Francisco, CA 94132, USA (...) Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796. (shrink)

Ángel Álvarez de Miranda studied in Rome with Professor Raffaele Pettazzoni, founder in Italy of the «History of Religions» and of a particular method for its study. Back in Spain, Álvarez de Miranda took the position of the newly created chair –in 1954– of «History of Religions» in the university of Madrid. This essay analyses the international practices of the circulation of ideas favouring the role of the personal «encounter» with these ideas abroad and the translation of foreign (...) works. In this last case, following Pierre Bourdieu, it shows the consequences of the circulation of texts without their own context. (shrink)

ABSTRACT This article examines how Robert Owen’s ideas, and the example of his New Lanark Mill, were understood and received in Spain in the nineteenth century. It follows recent historiographic trends in the history of early Spanish socialism to show that although Owen’s ideas could not have a decisive impact in a largely agricultural economy and society, his ideas did draw more significant attention that has been thought. The article examines how Owen’s ideas, like those of Fourier and Saint-Simon, (...) were transmitted in Spain through different channels, in particular in education through the work of Pablo Montesino, and in the 1850s and 60s how they proved important to the creation of workers’ co-operatives in Valencia and Madrid. The article also explores how Owen’s ideas were important to the influential Spanish author Ramón de Sagra, and shows that the epistolary relationship between the two suggests that de Sagra might have been a more important voice for Owen’s ideas in Spain than has been appreciated. (shrink)

Psychological well-being manifests itself in all aspects of human activity and is essential to understanding whether young people experience life satisfaction and whether, as they mature, well-being can be associated with different levels of personal autonomy. This quantitative study was developed within the framework of international research on young people’s autonomy in the transition to adulthood. Its main objectives were to analyze the relationship between psychological well-being and autonomy and examine potential variations between the two variables according to age. To (...) this end, Ryff’s Psychological Well-Being Scale and the Transition to Adulthood Autonomy Scale designed by Bernal et al., were used with a sample of 1,148 young people aged 16–21 from Madrid, Spain, and Bogotá, Colombia. The results show that almost all the dimensions on the Psychological Well-Being Scale correlate significantly and positively with the dimensions on the EDATVA scale. Specifically, moderate correlations were obtained between self-organization on the EDATVA scale and purpose in life and environmental mastery on the Psychological Well-Being Scale. In turn, autonomy on Ryff’s scale obtained the highest correlation with understanding context on the EDATVA scale. It was also found that the older 18–21 age group obtained higher scores than the younger 16–17 age group in all dimensions on both the EDATVA and the Psychological Well-Being Scale. Earlier studies endorse the results found in this research, especially the differences in the scores for both scales according to age groups. This opens avenues for future research to analyze the relationship between psychological well-being and autonomy as independent variables in other sectors of the population. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ImagesAntoni Muntadas (bio)The seven images in this issue are from Gestes, a book by Antoni Muntadas and published by Bookstorming (2003). The complete set of fifty-two portraits were collected from media images of various political figures during the Iraq War. Muntadas emphasizes the gestural movement of the hands, creating a strange and hypnotic choreography.Antoni Muntadas — born in Barcelona, Spain, in 1942 — has lived and worked in (...) New York since 1971.His work addresses social, political, and communications issues, the relationship between public and private space within social frameworks, and investigations of channels of information and the ways they may be used to censor central information or promulgate ideas. He works in various media: photography, video, publications, internet, and multi-media installations.He studied at the Escuela Tecnica Superior de Ingenieros Industriales in Barcelona and the Pratt Graphic Center in New York. He has taught and directed seminars at the University of California in San Diego, the École des Beaux Arts in Bordeaux and Grenoble, the CAVS at the Massachusetts Institute of Technology, the San Francisco Art Institute, the École Nationale des Beaux Arts in Paris, the University of São Paulo in Brazil, Cooper Union in New York, and many other institutions.Muntadas has received several prizes and grants including those of the Guggenheim Foundation, the Rockefeller foundation, the National Endowment for the Arts, the New York State Council on the Arts, Arts Electronica in Linz/Austria, Laser d'Or in Locarno, Switzerland, and the Premi Nacional d'Arts Plastiques de la Generalitat de Catalunya.He created works commissioned by the Centre Nacionale des Arts Plastiques in Paris, the Fonds d'Arts Publiques in Marseille, the Public Art Fund in New York, and has been resident artist and consulting advisor in several research and education centers, including the Visual Studies Workshop in Rochester, the Banff Center in Canada, Arteleku in San Sebastian, Spain, and the University of Western Sydney in Australia.His works have been exhibited throughout the world, including the Venice Biennale, Documenta Vl and X in Kassel, the São Paulo Biennal, la Biennale de Lyon et La Havana and The Museum of Modern Art in New York, the Berkeley Art Museum in California, the Wexner Arts Center in Columbus, Ohio, le Musée d'Art Contemporain de Montreal, le CAPC de Bordeaux, France, the Museu de Arte Moderna de Rio de Janeiro in Brazil, the Ludwig Museum in Budapest, Hungary, and the Museo Nacional Centro de Arte Reina Sofia in Madrid, Spain. Click for larger view View full resolutionFigure 1.(Cover) Click for larger view View full resolutionFigure 2.(Page 2) Click for larger view View full resolutionFigure 3.(Page 10) Click for larger view View full resolutionFigure 4.(Page 31) Click for larger view View full resolutionFigure 5.(Page 52) Click for larger view View full resolutionFigure 6.(Page 74) Click for larger view View full resolutionFigure 7.(Page 95)Antoni Muntadas Antoni Muntadas —born in Barcelona, Spain, in 1942 —has lived and worked in New York since 1971.Copyright © 2003 The Johns Hopkins University Press... (shrink)

Background Nursing professional values form the basis of nursing interventions and serve as a guide for professional practice, reflecting in all interactions with patients and other healthcare professionals. As nursing professional values constitute powerful influencers in nursing practice, a strong commitment to these values is essential for nursing students to provide high-quality care. Aim To evaluate the impact of high-fidelity simulation training on first-year nursing students’ nursing professional values acquisition. Research design Quasi-experimental study using a longitudinal design with a single (...) group pre- and post-intervention evaluation. Participants and research context 202 first-year nursing students at the Complutense University of Madrid (Spain) participated in the study between September 2023 and May 2024. Their nursing professional values were compared at baseline and after the simulation experience using the “Nurses Professional Values Scale-Revised” (NVPS-R). The acquisition of these values was also evaluated using a verification list during simulation sessions. Five simulated scenarios recreated ethics dilemmas, where students should manage conflictive situations with a standardized patient. Ethical considerations The study was approved by the Research Ethics Committee from the Complutense University of Madrid (reference code: CE_20231116_18_SAL). Results Most of the students (84.87%) acquired the nursing professional values needed to manage adequately simulated ethical dilemmas. Nursing students significantly improved their nursing professional values after the simulation sessions. The effect size was medium for the “professional expertise” and “professional mastery” dimensions, and the total score of NVPS-R, whereas the obtained effect size was small for the “ethics” dimension. Conclusion High-fidelity simulation training using standardized patients allows first-year nursing students to acquire and improve nursing professional values. The inclusion of simulation training programs in nursing study plans to foster nursing professional values is needed to train undergraduate nursing students, providing them with the necessary ethical concepts and principles for their future clinical practice and ensuring high-quality care. (shrink)

After three decades of intensive debate in academic and activist circles, intersectionality has progressively been adopted in public policies. Yet, the challenges of its application are still largely unexplored. This article adopts a discursive approach to study the process of policy implementation of an intersectionality-informed plan in Madrid City Council, Spain. The analysis of materials retrieved through interviews, a focus group, and participant observation enables us to explore how the technical staff interpret intersectionality and links it with other (...) established approaches in equality and antidiscrimination law and policy, namely gender and diversity. We argue that preconceptions and positionality within the institutional structure deeply affect the interpretation of intersectionality and the subsequent action or non-action taken by implementing actors. Our study shows the challenges and opportunities to implement intersectionality in public policies that result from its discursive construction through the frames of gender and diversity. (shrink)

This essay examines the early reception of Scheler’s anthropological thought in Spain. The article traces the two main ways of reception of Scheler’s work in the School of Madrid and the School of Barcelona. I argue that, on the one hand, the Spanish translations of the works of the early phenomenologists – Scheler was a central figure among them – contributed to the diffusion of Scheler’s thought; and that, on the other hand, the Spanish authors subjected Scheler’s thought (...) to a critical assimilation and further developments. Scheler influenced the Spanish philosophy of the human affectivity, in which the capacity to feel, the values and love as a kernel of the human being occupy an exceptional position. This reception shows the originality of Spanish authors that incorporate Scheler’s ideas to their anthropological interest and develop these ideas in the direction of their own phenomenological anthropology. (shrink)

Primary Education is the ideal time to instill proactive behaviors in young people around current environmental challenges. Analyzing the benefits of using Environmental Education websites, this research addresses the characteristics that these sites must have to fulfill their didactic function based on the needs shown by a sample of teachers from the Community of Madrid (Spain) from of an ad hoc questionnaire. The results show that the study objectives, motivation and activities proposed to students on websites are the (...) most important aspects in the selection of resources for teachers. (shrink)