En los últimos treinta años se ha transitado desde una concepción del capital humano como una macromagnitud económica a una idea de capital humano corporeizada en el individuo. Hemos asistido a una progresiva infiltración de dicha ideología del capital humano también en la vida de la juventud precaria. Nos centramos aquí en los jóvenes universitarios, para quienes el capital humano, ya de forma hegemónica, dirige y marca sus recorridos laborales y vitales. El análisis de los discursos de estos jóvenes (...) nos permitirá explorar desde la imposición de la lógica de la movilidad laboral, a la sujeción a las formas de "emprendedor de sí mismo" y a la normalización, como parte del proceso de incorporación de capital humano, de formas de empleo progresivamente al margen de los derechos y garantías laborales clásicas del trabajo salariado.In the last thirty years it has been gone from a conception of the human capital as an economic macro magnitude to an idea of human capital embodied in the individuals. We have been witnesses of the progressive infiltration of this ideology of the human capital also in the life of precarious youth. We focus in the university young people, for those who the human capital, already of hegemonic form, directs and marks its labour and vital routes. The analysis of the discourses of these young people will allow us to explore the imposition of the logic of labour mobility, the subjection to the forms of «entrepreneur of itself» and also the normalization of forms of work progressively excluded from the rights and classic labour guarantees as a part of the process of incorporation of human capital. (shrink)

The first comprehensive analysis of the philosophical issues raised by the hijab controversy in France, this book also conducts a dialogue between contemporary Anglo-American and French political theory and defends a progressive republican solution to so-called multicultural conflicts in contemporary societies. It critically assesses the official republican philosophy of laïcité which purported to justify the 2004 ban on religious signs in schools. Laïcité is shown to encompass a comprehensive theory of republican citizenship, centered on three ideals: equality (secular neutrality of (...) the public sphere), liberty (individual autonomy and emancipation) and fraternity (civic loyalty to the community of citizens). Challenging official interpretations of laïcité, the book then puts forward a critical republicanism which does not support the hijab ban, yet upholds a revised interpretation of three central republican commitments: secularism, non-domination and civic solidarity. Thus, it articulates a version of secularism which squarely addresses the problem of status quo bias - the fact that Western societies are historically not neutral towards all religions. It also defends a vision of female emancipation which rejects the coercive paternalism inherent in the regulation of religious dress, yet does not leave individuals unaided in the face of religious and secular, patriarchal and ethnocentric domination. Finally, the book outlines a theory of immigrant integration which places the burden of civic integration on basic socio-political institutions, rather than on citizens themselves. Critical republicanism proposes an entirely new approach to the management of religious and cultural pluralism, centred on the pursuit of the progressive ideal of non-domination in existing, non-ideal societies. (shrink)

v. 1. Introducción a la filosofía del derecho -- v. 2. Introducción a la ciencia del derecho.

RESUMENEste artículo se acerca al papel público que las religiones desempeñan en las democracias. Para ello es necesario que cultiven un doble afán. El primero, que mira hacia el exterior y sitúa a la religión católica entre el resto de esferas que definen nuestras sociedades plurales. El artículo cuestiona la tarea ética que puede ejercer esta tradición religiosa y que ha de reforzar el marco democrático en el que todas estas esferas se incluyen. El segundo, que mira hacia el interior (...) de esta religión y ocupa la mayor parte de este artículo, gira en torno a la teología feminista desarrollada por Elisabeth Schüssler Fiorenza. Su sentido crítico está transformando la identidad de los y las creyentes, los horizontes comprensivos religiosos y puede ayudar así a reforzar el papel de las democracias.PALABRAS CLAVERELIGIÓN, ESPACIO PÚBLICO, DELIBERACIÓN, HERMENÉUTICA CRÍTICA Y TEOLOGÍA FEMINISTA CRÍTICA.ABSTRACTThis article approaches the public part religions play in democracies. On the one hand, the Catholic religion has to be set amidst the rest of the spheres, which define our plural societies. In this first part, we will try to evaluate how the Catholic religion helps reinforcing the democratic frame in which it evolves. On the other hand, the largest part of this article will be devoted to the Catholic feminist theology developed by Elisabeth Schüssler Fiorenza not only as a means of changing the identity of believers and their understanding religious horizons, but also as a way of strengthening the role of democracies.KEYWORDSRELIGION, PUBLIC SPHERE, DELIBERATION, CRITICAL HERMENEUTICS AND CRITICAL FEMINIST THEOLOGY. (shrink)

1. La philosophie politique contemporaine : en français et en anglais François Boucher (FB) : Votre travail semble habité par une volonté d'établir des ponts entre la pensée politique française et anglo-américaine. Cette volonté est déjà visible dans votre ouvrage de 2000, Pluralist Thought and the State in Britain and France (1900-1925), qui compare les penseurs pluralistes du début XXe en France et en Angleterre. Elle est également au cœur de Critical Republicanism, The Hijab Controversy an...

As society advances, the educational system remains linked to the traditional model focused on the transmission of information and must adapt to new times and new profile of students, with the students and learning centered education. Active pedagogies developed during the 20th century become a fundamental reference point for the implementation of education competencies.

Background: Medical confidentiality underpins the doctor–patient relationship and ensures privacy so that intimate information can be exchanged to improve, preserve, and protect the health of the patient. The right to information applies to the patient alone, and, only if expressly desired, can it be extended to family members. However, it must be remembered that one of the primary tenets of family medicine is precisely that patient care occurs ideally within the context of the family. There may be, then, certain occasions (...) when difficulties will arise as to the extent of the information provided to family members.Objectives: This study aimed to describe family doctors’ attitudes to confidentiality and providing patient information to relatives as well as their justifications for sharing information.Method: A descriptive postal questionnaire was self-administered by family doctors.Results: Of 227 doctors, 95.1% provided information to a patient’s family and over a third disclosed information to others without prior patient consent.Conclusions: The findings reveal that family doctors should pay more attention to their patients’ rights to information, privacy, and confidentiality, and reflect very carefully on the fine balance between this and the occasional need for the support and collaboration of family members in delivery of care. Emphasis should be placed on ethics and legal problems during undergraduate education and in-service training of doctors. (shrink)

La Investigación basada en las Artes es un enfoque metodológico que cuestiona el cientifismo racional y objetivo como única vía valida de indagación, desarrollando un corpus de procedimientos vinculados con las artes cuyo objetivo principal no es tanto la evidencia, sino ofrecer nuevas perspectivas al incorporar las disciplinas artísticas como medio de investigación. Se analizan a partir de la deconstrucción los rasgos compositivos de cinco creaciones audiovisuales a partir del estudio de su configuración visual en encuadres y ritmo fílmico, mediante (...) dos instrumentos de análisis visual cuantitativo y medias visuales. (shrink)

Volume 29, Issue 4, October-December, Page 278-279.

Background: Sharing information with relatives of elderly patients in primary care and in hospital has to fit into the complex set of obligations, justifications and pressures concerning the provision of information, and the results of some studies point to the need for further empirical studies exploring issues of patient autonomy, privacy and informed consent in the day-to-day care of older people.Objectives: To know the frequency with which “capable” patients over 65 years of age receive information when admitted to hospital, the (...) information offered to the families concerned, the person who gives consent for medical intervention, and the degree of satisfaction with the information received and the healthcare provided.Method: A descriptive questionnaire given to 200 patients and 200 relatives during the patients’ stay in hospital.Results: Only 5% of patients confirmed that they had been asked whether information could be given to their relatives. A significantly higher proportion of relatives received information on the successive stages of the care offered than did patients themselves. As the age of the patients increased, so the number who were given information, understood the information and were asked for their consent for complementary tests decreased. The degree of satisfaction with the information offered was high for both patients and relatives , despite the irregularities observed.Conclusions: The capacity of elderly patients to participate in the decision-making process is frequently doubted simply because they have reached a certain age and it is thought that relatives should act as their representatives. In Spain, the opinion of the family and doctors appears to play a larger role in making decisions than does the concept of patient autonomy. (shrink)

Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy (...) between the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?--. (shrink)

In Spain, any person under the age of 18 is a minor. Generally, minors lack the legal capacity to take legally binding actions because they are deemed incapable of legally binding consent. Spanish civil law recognises, however, that the child, in accordance with the law and being sufficiently mature, may act for himself. It stands, then, that consent, as expressed by the “sufficiently mature” minor, should be legally valid.

La entidad NO-DO cumplió un papel de primer orden en la interpretación del territorio español (paisajes, costumbres, tradiciones, monumentos, etc.), a través de sus producciones cinematográficas durante el franquismo y la Transición. Este artículo analiza la imagen y la identidad que se forjó del legado artístico y monumental de Murcia, desde la metodología de los estudios visuales. Las conclusiones demuestran que si bien la catedral y la vista urbana de Murcia configuraron la imagen-marca de la ciudad, como ya había sucedido (...) en el siglo XIX, los escultores Salzillo y Planes fueron los principales representantes del arte murciano en el cine oficial franquista. (shrink)

Background: By providing healthcare to adolescents, a major opportunity is created to help them cope with the challenges in their lives, develop healthy behaviour and become responsible healthcare consumers. Confidentiality is a major issue in adolescent healthcare, and its perceived absence may be the main barrier to an adolescent seeking medical care. Little is known, however, about confidentiality for adolescents in primary care practices in Spain.Objective: To ascertain the attitudes of Spanish family doctors towards the right of adolescents to confidentiality (...) in different healthcare situations and in the prescription of treatment.Method: A descriptive postal questionnaire was self-administered by family doctors.Results: Parents of patients under 18 years are always informed by 18.5% of family doctors, whereas parents of those under 16 years are informed by 38.8% of doctors. The patients are warned of this likelihood by 79.3% of doctors. The proportion of doctors supporting confidentiality for adolescents increases with the age and maturity of the patients, whereas workload and previous training has a negative effect.Conclusions: Spanish laws on adolescent healthcare are not reflected by the paternalistic attitude that Spanish primary care doctors have towards their adolescent patients. Doctors need to be provided with up-to-date and clinically relevant explanations on contemporary legal positions. In primary care, more attention should be paid to adolescents’ rights to information, privacy and confidentiality. Doctors should be more aware of the need to encourage communication between teenagers and their parents, while also safeguarding their patients’ rights to confidential care. (shrink)

Tras reseñar diferentes sociólogos que han destacado la importancia de la originalidad para la creatividad, este artículo tiene como objetivo analizar el conflicto entre generaciones y la alternancia continuidad-cambio social que genera y que constituye el motor de la creatividad. Para ello, se indaga en la etimología del concepto de ‘originalidad’, con el fin de encontrar los términos básicos con los que se asocia. Como se verá, concretamente lo hace con las palabras origen y originario u originante, que se fusionan (...) en el proceso creador, de manera que este establece una narrativa temporal en la que el pasado, el presente y el futuro quedan interrelacionados. Esta narrativa temporal se concreta en la sociedad y en la cultura modernas -especialmente, en el arte, la ciencia, la democracia y el capitalismo, cuatro de las creaciones más destacadas de la etapa-, diferenciándose la primera modernidad por su evolución desde la creatividad infantil o juvenil hacia la senil, y la segunda por la decadencia. Finalmente, el artículo concluye que la creatividad se define por la originalidad, porque construye una narración histórica y porque puede ayudar a eliminar la confusión del presente; que la infancia y la juventud de los creadores se vincula con el conflicto generacional; y que la primera modernidad constituye una etapa infantil o juvenil, mientras que la segunda se define por el declive generalizado físico, cultural y social. (shrink)

Republicanism and Political Theory is the first book to offer a comprehensive and critical survey of republican political theory. Critically assesses its historical credentials, conceptual coherence, and normative proposals Brings together original contributions from leading international scholars in an interactive way Provides the reader with valuable insight into new debates taking place in republican political theory.

The republican tradition seems to have a blind spot about global justice. It has had little to say about pressing international issues such as world poverty or global inequalities. According to the old, if apocryphal, adage: extra rempublicam nulla justitia. Some may doubt that distributive justice is the primary virtue of republican institutions; and at any rate most would agree that republican values have traditionally been realized in the polis not in the cosmopolis. The article sketches a republican account of (...) global non-domination which suggests that duties of distributive justice are not bounded to the institutions of a single society. In particular, it argues that republicans have good reasons to seek to curb those global inequalities which underpin what I call capability-denying domination. (shrink)

Objective: This cross-sectional questionnaire-based study aims to compare physical activity and nature exposure levels between people living in France and Germany during the lockdown. Furthermore, the secondary aim is to observe the relationship between perceived stress, psychological health, physical activity, and nature exposure in Germany and France during the coronavirus disease 2019 -related lockdown of April/May 2020.Methods: The study includes 419 participants who have completed the Perceived Stress Scale 10, the World Health Organization Quality of Life-BREF, the Godin-Shephard Leisure-Time Physical (...) Activity Questionnaire, the modified Nature Exposure Scale, and complementary questions related to the lockdown period from April 19 to May 11, 2020. Multiple regression models were constructed to evaluate the relationship of nature exposure and physical exercise with overall stress perception and psychological health in France and Germany when considering a broad range of covariates.Results: Exposure to nature during the lockdown, amount of physical activity ηp2 = 0.014, p < 0.001), and psychological health were greater in German compared with French participants. Godin Index and Nature Exposure Scale total score were both inversely correlated to stress perception and positively correlated to psychological health. The stress and psychological health regression models explained 10% of the results' variance. Physical activity was a significant for both models. Nature Exposure Scale total score was a significant predictor only for psychological health. When including all significant covariates, the regression models explained 30.7% for the perceived stress and 42.1% for the psychological health total overall variance.Conclusion: Physical activity and nature exposure are significant predictors of psychological health. Even though both variables are associated with stress perception, only physical activity is a significant predictor of stress perception. Our results suggest that physical activity and nature exposure were key factors to go through the lockdown period in France and Germany. (shrink)

Should religion be singled out in the law? This Article evaluates two influential theories of freedom of religion in political theory, before introducing an alternative one. The first approach, the Substitution approach, argues that freedom of religion can be adequately expressed by a substitute category: typically, freedom of conscience. The second, the Proxy approach, argues that the notion of religion should be upheld in the law, albeit as a proxy for a range of different goods. After showing that neither approach (...) adequately meets crucial desiderata for an inclusive theory of religious freedom, the Article sets out the Disaggregation approach and defends against the alternatives. (shrink)

In this research work we approach to the knowledge of undiagnosed diseases. These diseases are framed within the so-called rare diseases, because they are not frequent. They generate a series of conditions in the lives of the affected people and in their social relationships. This is the result of the semiotic break between the biological and the social code. This situation can force people with these diseases to be out of the social structure, and they also can be reduced their (...) capacity to make decisions. For this reason, it is necessary to develop semiotics bridges that connect the codes we have talked about. (shrink)

In Why Tolerate Religion?, Brian Leiter argues against the special legal status of religion, claiming that religion should not be the only ground for exemptions to the law and that this form of protection should be, in principle, available for the claims of secular conscience as well. However, in the last chapter of his book, he objects to a universal regime of exemptions for both religious and secular claims of conscience, highlighting the practical and moral flaws associated with it. We (...) believe that Leiter identifies a genuine and important contemporary legal and philosophical problem. We find much to admire in his reasoning. However, we raise questions about two claims that are crucial for his argument. The first claim is that it is not religion as such, but conscience that deserves toleration and respect. The second claim is that respect for religion and conscience demands ‘principled toleration’ but does not entail stronger policies of legal exemptions. Against the first claim, we argue that Leiter does not successfully distinguish religious belief from secular conscience and morality; and he does not explain why secular conscience deserves respect. Against the second claim, we argue that the most promising theories of legal exemptions are not classical theories of liberal toleration. (shrink)

Egalitarian theories of religious freedom deny that religion is entitled to special treatment in law above and beyond that granted to comparable beliefs and practices. The most detailed and influential defense of such an approach is Christopher Eisgruber and Lawrence Sager's Religious Freedom and the Constitution (2007). In this essay I develop, elucidate, and show the limits of the strategy adopted by Eisgruber and Sager. The strategy requires that religion be analogized with other beliefs and practices according to a robust (...) metric of comparison. I argue that Eisgruber and Sager fail to develop a consistent and coherent metric and I further suggest that this failure is symptomatic of the broader difficulty encountered by liberal theory in fitting the concept of religious freedom into a broadly egalitarian framework. (shrink)

In Liberalism's Religion, I analyse the specific conception of religion that liberalism relies upon. I argue that the concept of religion should be disaggregated into its normatively salient features. When deciding whether to avert undue impingements on religious observances, or to avoid any untoward support of such observances, liberal states should not deal with ‘religion’ as such but, rather, with relevant dimensions of religious phenomena. States should avoid religious entanglement when ‘religion’ is epistemically inaccessible, socially divisive and/or comprehensive in scope. (...) In turn, states should show special deference to religious observances insofar as they exhibit what I call integrity – whether personal or collective. The upshot of this interpretive strategy is that liberal law need not recognise religion as such. As a result, there are gaps between the liberal construal of disaggregated religion and the lived experience of religion as a uniquely integrated experience. Are these gaps morally regrettable? Are they unjust? (shrink)

In this brief commentary, we present a critical reflection on trait emotional intelligence theory and research as covered in a recent narrative review. We consider whether synthesising research findings that use different conceptualisations of EI is desirable, if the measurement of trait EI might become more diverse, whether trait EI research in interpersonal settings requires additional analytical thought, and how researchers might go about objectively conceptualising trait EI. Our collective focus is on EI measurement as it relates to the development (...) of trait EI theory and research in the future. (shrink)

In Why Tolerate Religion?, Brian Leiter argues against the special legal status of religion, claiming that religion should not be the only ground for exemptions to the law and that this form of protection should be, in principle, available for the claims of secular conscience as well. However, in the last chapter of his book, he objects to a universal regime of exemptions for both religious and secular claims of conscience, highlighting the practical and moral flaws associated with it. We (...) believe that Leiter identifies a genuine and important contemporary legal and philosophical problem. We find much to admire in his reasoning. However, we raise questions about two claims that are crucial for his argument. The first claim is that it is not religion as such, but conscience that deserves toleration and respect. The second claim is that respect for religion and conscience demands ‘principled toleration’ but does not entail stronger policies of legal exemptions. Against the first claim, we argue that Leiter does not successfully distinguish religious belief from secular conscience and morality; and he does not explain why secular conscience deserves respect. Against the second claim, we argue that the most promising theories of legal exemptions are not classical theories of liberal toleration. (shrink)

One of the greatest challenges for Latin America and the Caribbean, the most biologically and culturally diverse region in the world, is to halt the loss of species caused by habitat destruction and land degradation. Up to now, setting aside protected natural areas is con­sidered the most effective alternative to conserve biodiversity. Protected areas, however, are under increasing assault by agricultural, silvicultural, and industrial development that surround and isolate them, reducing their habitat quality at the landscape scale. Among the different (...) types of protected areas that have been proposed, biosphere reserves stand out for their attempt to compatibilize social development and conservation. Their management is the most amenable to integration of natural and human disturbance, inclusion of traditional management techniques, and participation by social and economic sectors in the administration. Biosphere reserves have proliferated all over the world, and today there are 531 of them located in 105 countries, where they protect vast ecological and cultural diversity. Even though the design of biosphere reserves is based on the landscape concept, it has yet to take into account ecosystem scales, possible long-term effects of disturbances, and better integrate and give higher consideration to the knowledge and experience of numerous ethnic groups that live within them. However, doing so requires a transformation of the function of the core, buffer, and transition areas. The current design of biosphere reserves is centripetal because the main function of the buffer zone is to protect biodiversity in the core. We pro­pose a centrifugal model, where biodiversity of the core spreads freely toward the area of greater human influence with the buffer zone functioning as a connector. This connectivity can promote land-use practices that are in alignment with both ecosystems functioning and biodiversity conservation in natural, semi-natural, urban and industrial landscapes. (shrink)

One of the greatest challenges for Latin America and the Caribbean, the most biologically and culturally diverse region in the world, is to halt the loss of species caused by habitat destruction and land degradation. Up to now, setting aside protected natural areas is con­sidered the most effective alternative to conserve biodiversity. Protected areas, however, are under increasing assault by agricultural, silvicultural, and industrial development that surround and isolate them, reducing their habitat quality at the landscape scale. Among the different (...) types of protected areas that have been proposed, biosphere reserves stand out for their attempt to compatibilize social development and conservation. Their management is the most amenable to integration of natural and human disturbance, inclusion of traditional management techniques, and participation by social and economic sectors in the administration. Biosphere reserves have proliferated all over the world, and today there are 531 of them located in 105 countries, where they protect vast ecological and cultural diversity. Even though the design of biosphere reserves is based on the landscape concept, it has yet to take into account ecosystem scales, possible long-term effects of disturbances, and better integrate and give higher consideration to the knowledge and experience of numerous ethnic groups that live within them. However, doing so requires a transformation of the function of the core, buffer, and transition areas. The current design of biosphere reserves is centripetal because the main function of the buffer zone is to protect biodiversity in the core. We pro­pose a centrifugal model, where biodiversity of the core spreads freely toward the area of greater human influence with the buffer zone functioning as a connector. This connectivity can promote land-use practices that are in alignment with both ecosystems functioning and biodiversity conservation in natural, semi-natural, urban and industrial landscapes. (shrink)

OBJECTIVES: To analyse the attitudes of medical personnel towards terminally ill patients and their right to be fully informed. DESIGN: Self-administered questionnaire composed of 56 closed questions. SETTING: Three general hospitals and eleven health centres in Granada (Spain). The sample comprised 168 doctors and 207 nurses. RESULTS: A high percentage of medical personnel (24.1%) do not think that informing the terminally ill would help them face their illness with greater serenity. Eighty-four per cent think the patient's own home is the (...) best place to die: 8.9% of the subjects questioned state that the would not like to be informed of an incurable illness. CONCLUSION: In our opinion any information given should depend on the patient's personality, the stage of the illness and family circumstances. Our study confirms that a hospital is not the ideal environment for attending to the needs of the terminally ill and their families. (shrink)

In this article, I aim to do two things. I offer an assessment of religious establishment according to liberal standards. I then ask how this analysis bears on Nigel Biggar’s defence of Anglican establishment. I argue that only some features of Anglican establishment are compatible with the liberal standard of what I call minimal secularism.

This paper argues that explicit reading instruction should be part of lower level undergraduate philosophy courses. Specifically, the paper makes the claim that it is necessary to provide the student with both the relevant background knowledge about a philosophical work and certain metacognitive skills (e.g. their ability to reflect on the learning process) that enrich the reading process and their ability to organize the content of a philosophical text with other aspects of knowledge. A “How to Read Philosophy” handout and (...) student reactions to the handout are provided. (shrink)