Previous studies on body ownership illusions have shown that under certain multimodal conditions, healthy people can experience artificial body-parts as if they were part of their own body, with direct physiological consequences for the real limb that gets ‘substituted’. In this study we wanted to assess (a) whether healthy people can experience ‘missing’ a body-part through illusory ownership of an amputated virtual body, and (b) whether this would cause corticospinal excitability changes in muscles associated with the ‘missing’ body-part. Forty right-handed (...) participants saw a virtual body from a first person perspective but for half of them the virtual body was missing a part of its right arm. Single pulse transcranial magnetic stimulation was applied before and after the experiment to left and right motor cortices. Motor evoked potentials (MEPs) were recorded from the first dorsal interosseous (FDI) and the extensor digitorum communis (EDC) of each hand. We found that the stronger the illusion of amputation and arm ownership, the more the reduction of MEP amplitudes of the EDC muscle for the contralateral sensorimotor cortex. In contrast, no association was found for the EDC amplitudes in the ipsilateral cortex and for the FDI amplitudes in both contralateral and ipsilateral cortices. Our study provides evidence that a short-term illusory perception of missing a body-part can trigger inhibitory effects on corticospinal pathways and importantly in the absence of any limb deafferentation or disuse. (shrink)

La Misericordia de Dios lo abarca todo. Los atributos de Dios referidos a su Misericordia y Munificencia vienen reflejados en los nombres Ar-Rahman y Ar-Rahim. El primero es la cualidad exclusiva de Dios y se refiere a las gracias sobrenaturales y el segundo a las gracias naturales. En cuanto al siervo del Misericordioso. Abd Ar-Rahman, resume este nombre y es una gracia para todo el mundo en general. Abd Ar-Rahim, el siervo del Generoso, ejemplifica a la persona piadosa que practica (...) la compasión pero sobre todo con aquellos en los que Dios se complace.The Mercy of God includes all His creatíon. The Divine Qualities refered to the Compassionate and the Merciful are reflected in the names Ar-Rahman and Ar-Rahim. The first one is an exclusiva quality of God and it is refereá to the supernatural Grace and the second one to the natural Grace. As for the servant of the Compassionate epitomises this name and is a mercy to all the world in general. 'Abd Ar-Rahim, the servant of the Merciful exemplifies the pious that bestows his mercy particularly upon those with whom God is pleased. (shrink)

El presente artículo aborda los temas de la misericordia, el amor a los pobres y la colaboración en la construcción del mundo que nos rodea, o “casa común”, a la luz de las enseñanzas del Papa Francisco, concretamente en su Carta encíclica Laudato si’ y otros documentos como Lumen fidei. Dos imágenes suyas sirven de punto de partida: plantar un árbol y abrir una puerta. La opción preferencial por los pobres es el denominador común, en este caso en relación con (...) la ecología y la protección del medio ambiente. La contaminación, el cambio climático y la “cultura del descarte” afectan en primer lugar a los más necesitados. El Papa profundiza en las raíces del problema y propone algunos principios pedagógicos, a la luz del “Evangelio de la creación”, que se discuten en detalle en este artículo. Se concluye con la llamada a la “conversión ecológica”. (shrink)

El papa Francisco, a través de la bula Misericordiae Vultus, ha convocado a toda la Iglesia para la celebración jubilar extraordinaria de la misericordia. Dicha celebración dará comienzo el próximo día 8 de diciembre del 2015 con la solemne apertura de la Puerta Santa o de la Misericordia en San Pedro. Una vez que todos los fieles la hayan atravesado experimentando “el amor de Dios que consuela, que perdona y ofrece esperanza”, se cerrará en la festividad de Jesucristo Rey del (...) Universo. Por tanto, es un año en el que se nos invita a reflexionar y meditar entorno a esta gran “virtud”. En este trabajo, pues, reflexionaremos sobre la identidad filosófica y teológica de la virtud de la misericordia. (shrink)

Despite its central position in the history of European and Christian thought on the protection of human dignity, the virtue of mercy is currently a problematic and under-developed concept in business ethics, compared to related ideas of care, compassion or philanthropy. The aim of this article is to argue for its revival as a core principle of ethical business practice. The article is conceptual in method. An overview is provided of the scope of contemporary business ethics research on related topics (...) and clarifies some of the similarities and differences between mercy and popular terms, such as compassion and prosocial behaviour. The question is then explored as to why mercy has so little traction in business ethics. Some of the history of the idea of mercy in European and Anglophone philosophy is discussed, from Anselm and Aquinas to the present day, showing how discourse on mercy came to be split into a wider concept of the prevention and alleviation of suffering (_misericordia_) and a narrower one of clemency or leniency. Aquinas’s wide concept of the virtue of _misericordia_ is developed as the basis for a principle of mercy, which is applicable directly to corporations. The practical implications of this for standards of corporate behaviour towards employees and other stakeholders are then considered through the introduction of a ‘vulnerability grid’. The grid offers a critical contrast to other analysis tools, such as stakeholder power-interest matrices. Cases drawn from empirical studies are used to illustrate application of the grid and to challenge some common assumptions of stakeholder theory. (shrink)

En este artículo se realiza una relectura de las inscripciones de carácter religioso de las puertas de la Mezquita de Córdoba en época califal. A pesar de que no todas se han conservado, el estudio de conjunto reveló suficientes elementos singulares como para sugerir nuevas hipótesis en torno al sentido y la intencionalidad de los textos coránicos escogidos. Las inscripciones, tanto interiores como exteriores, conforman un programa epigráfico perfectamente coherente y dotado de un complejo significado ligado al contexto político, social (...) y religioso de la época. El programa incluye asimismo alusiones a la polémica anti-cristiana en el siglo x. En ese sentido, la mezquita cordobesa constituye un valioso documento histórico del Califato omeya de al-Andalus. (shrink)

The Mercy of God includes all His creation. The Divine Qualities refered to the Compassionate and the Merciful are reflected in the names Ar-Rahman and Ar-Rahim. The first one is an exclusive quality of God and it is refered to the supernatural Grace and the second one to the natural Grace. As for the servant of the Compassionate epitomises this name and is a mercy to all the world in general. 'Abd Ar-Rahim, the servant of the Merciful exemplifies the pious (...) that bestows his mercy particularly upon those with whom God is pleased. (shrink)

Misericordia significa “un corazón que es sensible a la miseria de los otros”. Esta definición pone de manifiesto la síntesis de actividad y pasividad ambivalente que caracteriza la relación entre el misericordioso y el mísero, al tiempo que, desde un punto de vista fenomenológico trae consigo interesantes consideraciones sobre del perdón o de la simpatía. No obstante, querer superar los límites de estas dos realidades, hasta el punto de ponerse frente a la empatía, significa abandonar la perspectiva filosófica y adentrarse (...) en la entraña del Evangelio, esto es, en el misterio de la Encarnación del Hijo de Dios. (shrink)

La eterna cuestión de la justicia ocupa un lugar central en la cosmovisión que Dante expresa alegórica e icónicamente en la Divina Comedia. La encontramos como atributo de Dios que da a cada uno según sus méritos, pero cuyo Amor le mueve a conmiserarse de los hombres, pues la justicia de las obras humanas no puede alcanzar a su Creador según igualdad, ni puede a restituir todo lo que de Él recibe y le es debido. La justicia también traspasa todos (...) los círculos por los que transita el peregrinar de Dante y da razones del estado de las aquellas almas que encuentra no sólo en el infierno, sino también en el purgatorio, en el limbo y en el paraíso. Un análisis global de la justicia dantiana pone a la luz la profunda huella de la tradición teológico-bíblica cristiana, de la filosofía clásica —sobre todo aristotélica—, así como la síntesis de ambas en el legado de Santo Tomás de Aquino, a quien Dante destaca entre los sabios del Paraíso —adelantándose así al que, unos años después, será el parecer de la propia Iglesia. Dante Alighieri hace suyo el magisterio filosófico-moral de Santo Tomás y ello se pone muy de manifiesto en lo que se refiere a la concepción dantiana de la justicia. (shrink)

O presente estudo aborda o modo de intervenção estatal junto das Misericórdias da comarca de Évora, através da acção dos ministros territoriais de finais do Antigo Regime. Incide particularmente sobre o Alvará Régio de 18 de Outubro de 1806, que consideramos a última tentativa do poder central de enquadrar as Santas Casas na política de absolutismo esclarecido. Analisamos ainda as diferentes reacções destas instituições de assistência face ao referido diploma.

El Jubileo Extraordinario de la Misericordia ha sido un importante acontecimiento eclesial, que ha permitido profundizar en esta realidad que el Papa Francisco define como “la viga maestra que sostiene la vida de la Iglesia”. En la historia de la Iglesia, los santos han vivido la experiencia de la misericordia de Dios de diversas maneras, y como vivencia personal la han reflejado en sus escritos. Es el caso de San Juan de Ávila, quien trató abundantemente sobre la misericordia tanto en (...) sus obras impresas como en su epistolario y en sus predicaciones. El presente artículo pretende resumir la riqueza del magisterio del Apóstol de Andalucía sobre la misericordia. (shrink)

A pesquisa tem como objetivo principal localizar, destacar e apresentar as contribuições do Papa Francisco, em pleno ano da misericórdia, para um tema tão doloroso que é o tráfico humano. Francisco nunca se calou diante de fatos que diminuem a vida e exploram a pessoa. Para isso, a pesquisa se propôs estudar com a ajuda de comentadores vários pronunciamentos do Papa a respeito do Tráfico Humano, uma realidade mundial. Nos últimos anos, o tema do tráfico humano também tem sido (...) assunto de muitas reflexões dentro e fora da Igreja. Por parte da Igreja, o grande protagonista da reflexão é o Papa Francisco que denuncia a comercialização de pessoas como se fossem coisas para serem vendidas, compradas e trocadas. A partir de vários encontros que Francisco teve com grupos que defendem a vida e particularmente por ocasião de sua visita à Ilha de Lampedusa na Itália é possível traçar um perfil de seu pensamento a respeito dessa tragédia que assola a vida humana. Buscou-se respaldo em bibliografias eclesiais desde Documentos do Vaticano II, Catecismo da Igreja Católica, bem como bibliografias atuais que motivam a reflexão. (shrink)

Juan Carlos Scannone, La ética social del Papa Francisco. El Evangelio de la Misericordia en espíritu de discernimiento, Buenos Aires, Ágape Libros, 2018, 108 pp., ISBN 978-987-640-513-3.

This theological argument job has three sections, each of them dealing with one of its aspects. In the first, on the creation, there are the data as presented in the Holy Scriptures, the development of creationist theology and confirmation that science and theology can illuminate each other since respecting each others' differences. In the second, on the incarnation, it is confirmed that God is not unfamiliar to his work because, after creating it, continued veiling about to send his Son to (...) bring it to fullness. The Word became flesh, became man in the womb of Mary, so that human being could take part in the divine life. In the third, on the mercy, it is the divine attention to the most vulnerable human beings, and as such attention becomes central to the plan of salvation for those who knew Jesus Christ and want to be part of his kingdom. (shrink)

Several theological writings by Erasmus are gathered and edited. They show some aspects of Erasmus' theology and spirituality and his embeddedness in the Church and liturgy.

In the Questions on charity in the ST, Aquinas considers at length the vices opposed to charity, omitting altogether any Question on a vice opposed to mercy. What does the omission reveal about mercy and its difficulties? First, I reject ready-to-hand explanations of the omission. Second, I consider the relation between mercy and compassion, showing that for Thomas the primary impediments to compassion are less vices than psychological forces irreducible to any single vice. Third, I turn to a different set (...) of obstacles to mercy – acts that can arise from compassion, but do not help the person in need. Given these difficulties, how can Thomas take the practice of virtuous mercy to be generally possible? I conclude with a discussion of suffering and the gift of wisdom. (shrink)

El artículo nos presenta, en el marco del Jubileo extraordinario convocado por el Papa Francisco, un recorrido por la perspectiva lucana de la misericordia tal y como aparece en el tercer evangelio. Lucas, conocido como el evangelista de la misericordia, hace un subrayado especial en este aspecto fundamental de la revelación de Jesús. A la luz de algunos textos significativos, podemos entender mejor el sentido profundo de la misericordia y las implicaciones para nosotros hoy.

Many biblical scholars have underlined the importance of Numbers 13-14, especially because these chapters are a reflection on Israel's greatest sin and rebellion against God in the desert. God's reaction to that sin is clear: of all the men who have put me to the test ten times already and have failed to heed my voice, not one shall see the land which I promised on oath to their fathers. It seems that the verbs 'see' and 'hear', both sentient verbs, (...) are important in both the statement of God and that of the Spies. This article focuses on this particular point and in the conclusions which can be drawn from it. It also considers the frustrating intercession of Moses before God on behalf of his people, on account of the threat to Israel about the promised land. (shrink)

This article poses a challenge to contemporary theories in psychology that portray empathy as a negative force in the moral life. Instead, drawing on alternative psychological and philosophical literature, especially Martha Nussbaum, I argue that empathy is related to the virtue of compassion and therefore crucial for moral action. Evidence for evolutionary anthropological accounts of compassion in early hominins provides additional arguments for its positive value in deep human history. I discuss this work alongside Thomistic notions of practical wisdom, compassion, (...) misericordia, and the importance of reason in the moral life. The tension between “bottom up” accounts of empathy and that according to a theological interpretation of “infused” virtues also needs to be addressed. From a secular perspective, infused virtue is a projection of the ideal moral life, but from a theological perspective, it is a way of understanding how human capacities through the action of grace can reach beyond what seem to be the limits of psychological moral identity. (shrink)

A Trindade, centro da nossa fé, manifesta o amor e a misericórdia na história do ser humano e nas suas relações. A Teologia de Hans Urs von Balthasar faz com que se possa mergulhar no amor trinitário, que é extremamente pericorético em perspectiva kenótica. Balthasar tem uma paixão pelo Crucificado, o centro polarizador da sua teologia trinitária, visível na história, através do evento do Mistério Pascal. A paixão de Cristo revela o centro da economia da salvação da Kénosis primordial (...) do Deus Uno e Trino. O relacionamento pericorético da Trindade, na economia salvífica proporciona uma mística amorosa e misericordiosa. O mistério trinitário possibilita fortalecer uma fé, que faz com que as relações humanas sejam perpassadas pelo amor e pela prática da misericórdia. Dessa forma, o relacionamento intratrinitário, compreendido por Balthasar, permite compreender que a esperança de um mundo, com relações baseadas na misericórdia, é possível. A doação pericorética do Deus Trinitário é a condição que possibilita e torna possível aos seres humanos um relacionamento misericordioso. (shrink)

La problematización de la pobreza, la criminalización, encierro, reclusión y disciplinamiento de los pobres constituyen factores fundamentales para poder explicar con éxito el nacimiento del primer capitalismo. En este artículo queremos mostrar de qué forma la pobreza, que durante toda la Edad Media había sido naturalizada como una parte más de un orden divino, se convierte, a partir del siglo XVI, en una cuestión problemática que protagoniza apasionados debates. En esta nueva problematización de la pobreza encontraremos los mimbres con los (...) que posteriormente se tejerá toda una tupida red punitiva y disciplinaria que tendrá como propósito la creación de un ejército de trabajadores sumisos en condiciones de miseria. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Understanding and Experience of Compassion:Aquinas and the Dalai LamaJudith BaradHis Holiness the fourteenth Dalai Lama writes that the essence of Mahayana Buddhism is compassion.1 Although most people recognize compassion as one of the most admirable virtues, it is not easy to find discussions of it by Christian theologians. Instead, Christian theologians tend to discuss charity, a virtue infused by God into a person. Some of these theologians, such (...) as Cardinal Henri de Lubac,2 insist that Christian charity and Buddhist compassion are very different from each other. Are they correct? A good source to investigate this claim is in Aquinas's Summa Theologica, which contains a very developed discussion of charity. If we look at Aquinas's text and compare it to what the current Dalai Lama writes about compassion, we will recognize that they are discussing the same virtue. Moreover, by combining the insights from East and West, as expressed by the thoughts of the current Dalai Lama and St. Thomas Aquinas, we can achieve a better grasp of compassion so that we can more easily practice it in our daily lives. Though remarkably similar, the two accounts offer differing perspectives, which can be incorporated for mutual enrichment.Much of Aquinas's philosophy of compassion derives from his Christian beliefs, just as much of the Dalai Lama's teachings on compassion are based on Tibetan Buddhism. This explains some of the differences in their accounts. Unlike Christians, Buddhists neither believe in a personal God nor in a soul. Yet despite their theological differences, Aquinas and the Dalai Lama generally share a very similar view of compassion. In fact, one could well imagine Aquinas agreeing with the Dalai Lama who, after acknowledging his religious influence, writes that his goal is "to appeal for an approach to ethics based on universal rather than religious principles."3 It is appropriate, therefore, to begin by considering the similarities in their accounts of compassion, starting with their definitions of compassion. [End Page 11]DefinitionsEtymologically, the word "compassion"—compassio—comes from two Latin words: com means "with" and pati means "suffer." Literally, then, "compassion" means "to suffer with." Aquinas discusses compassion as an interior effect of charity, a theological virtue. It is interior because compassion is felt within the person who has charity. The cause of compassion, charity, Aquinas describes as the friendship between God's children and God Himself. Although Aquinas wrote prolifically on the subject of charity, someone could overlook his writing on compassion because he discusses it under the term "mercy." Diana Fritz Cates, for instance, who draws on an Aristotelian-Thomistic ethical framework to develop a theory of compassion, observes, "Aristotle and Thomas have little to say about compassion: hence, it will not be helpful to begin with their accounts."4 However, Aquinas uses the word misericordia (mercy) as a synonym of compassio (compassion). The synonymous relationship between compassion and mercy is also recognized by the Dalai Lama, who affirms, "Mercy and compassion are the same."5Aquinas defines mercy as "heartfelt sympathy for another's distress, impelling us to succor him if we can." If we experience this heartfelt sympathy, we're not discouraged if the person we try to help doesn't respond. Explicitly connecting mercy and compassion, Aquinas add that mercy, misericordia, gets its name "from denoting a person's compassionate heart (miserum cor) for another's unhappiness."6 The concept of "another's unhappiness" is important to his discussion. A necessary condition of being happy, in Aquinas's view, is that an individual must obtain what he or she wishes. Conversely, someone is unhappy when he suffers what he doesn't wish to suffer. Aquinas maintains that the suffering produced by one's frustrated desire for what he or she perceives as good is a sufficient condition for evoking mercy. In regard to the merciful response, it shouldn't matter what the suffering person perceives as good. So long as the person is suffering what he doesn't wish to suffer, this person should be treated mercifully. Suppose a teenager suffers from being unpopular with his peers. Although the compassionate person may not value popularity, she should extend compassion to the... (shrink)