Psychologists have had very little to say about things. Things are one thing, people are another. There is now, however, a growing recognition of the importance of things within human psychology. But, in cognitive theory, the meanings of things are usually radically subjectivized. ‘Their’ meanings are really ‘our’ meanings that we mentally project upon them. James Gibson’s concept of affordances was an attempt to avoid subject–object dualism by defining the meanings of things-what we can do with them-as properties of (...) the object but defined relative to the agent. Critics have rightly objected that Gibson himself, nevertheless, overly objectified or reified affordances. Yet the affordances of many objects in the human world are objective, or, better, impersonal. The present chapter, however, is concerned with such ‘canonical affordances’-the things that things are for. But, as it argues, this kind of ‘objectivity’ must itself be understood in relation to other objects and events, and other people. (shrink)

'This is an unusually ambitious book... a considerable achievement. It raises important issues, and affords many valuable insights in the course of its historical reflections.' -Maurice Wiles, Journal of Theological Studies 'Every issue and thinker is expounded clearly and concisely, with attention always drawn to strengths as well as weaknesses. To this non-specialist the argument was always accessible and regularly persuasive.' -The Expository TimesCanon and Criterion in Christian Theology provides an original and important narrative on the significance of canon in (...) the Christian tradition. Abraham shows that the move to treat canon as a criterion of truth has had unsuspecting consequences for the history of theology and philosophy, from the Fathers to modern feminist theology. (shrink)

In the Canon EOS 40D, speed and reliability meet superior image quality and affordability. With this handy guide, you?ll learn how to work with color spaces and white balance, use Live View, set up the 40D for your shooting style, set and evaluate exposure, and more. Get helpful tips and advice on using and modifying Picture Styles, creating customized settings for the subjects you shoot most often, and working with natural light. Just picture the amazing photos you?ll take with your (...) Canon EOS 40D! (shrink)

Mirror neuron research has come a long way since the early 1990s, and many theorists are now stressing the heterogeneity and complexity of the sensorimotor properties of fronto-parietal circuits. However, core aspects of the initial ‘ mirror mechanism ’ theory, i.e. the idea of a symmetric encapsulated mirroring function translating sensory action perceptions into motor formats, still appears to be shaping much of the debate. This article challenges the empirical plausibility of the sensorimotor segregation implicit in the original mirror metaphor. (...) It is proposed instead that the teleological organization found in the broader fronto-parietal circuits might be inherently sensorimotor. Thus the idea of an independent ‘purely perceptual’ goal understanding process is questioned. Further, it is hypothesized that the often asymmetric, heterogeneous and contextually modulated mirror and canonical neurons support a function of multisensory mapping and tracking of the perceiving agents affordance space. Such a shift in the interpretative framework offers a different theoretical handle on how sensorimotor processes might ground various aspects of intentional action choice and social cognition. Mirror neurons would under the proposed “social affordance model” be seen as dynamic parts of larger circuits, which support tracking of currently shared and competing action possibilities. These circuits support action selection processes—but also our understanding of the options and action potentials that we and perhaps others have in the affordance space. In terms of social cognition ‘ mirror ’ circuits might thus help us understand not only the intentional actions others are actually performing—but also what they could have done, did not do and might do shortly. (shrink)

Bestrewn with relics of subjugation, the frameworks that hinge on social progress have failed to appraise the plight of the marginalized in the democratic discourse. This is the case in the Philippines, as in other fringed spaces caught in hegemonic world-building. In this setup, emancipation is anchored in salvific attempts – salvaging the marginalized from a messianic standpoint. This tends to produce a pejorative image of the marginalized as incapable of self-determination. I argue in a three-part discussion: (1) reexamine the (...) locus of the margin in critical theorizing; (2) retrace the act of recognition vis-à-vis the emancipative struggle; (3) present that the lifeworld of the marginalized offers redemptive alternatives for emancipation. Further, I argue that this offers a foremost framework in critical theorizing at the margin since their situatedness affords a stance that has not formed a patina of the West but is primarily informed by their rich local periphery. (shrink)

Within the Irish government there is a discussion regarding the possibility of limiting the legal protection afforded to the confessional secret. This paper addresses the question of whether this suggestion, if it were to be implemented by the legislature, would be compatible with the right to religious freedom under Article 9 of the European Convention on Human Rights (ECHR). This text will also highlight the role of the confessional secret in canon law and the protection of it under German law. (...) Catholic priests, should this plan that is currently under discussion be implemented, were obliged to disclose the knowledge gained in confession to law enforcement authorities. The canonical consequence of such a breach of the confessional secret would be excommunication. In such cases priests therefore would only have the choice between breaking the law (which would probably also be punishable under criminal law) and excommunication, with all the resulting disadvantages. In this paper, the canonical law rules regarding confession are presented before the provisions relating to the confessional secret in § 53 para. 1 No. 1 of the Code of Criminal Procedure, § 383 para. 1 No. 4 of the Code of Civil Procedure and § 139 para. 2 of the Criminal Code are discussed. Specifically, the question is raised as to whether a duty of priests to co-operate with the law enforcement authorities may be established by law. Here in particular the protection of the confessional secret under the protection of freedom of religion under Article 9 of the European Convention on Human Rights will be discussed. It has to be noted however that the protection afforded by Article 9 of the European Convention on Human Rights extends far less than the scope of § 53 para. 1 No. 1 of the Code of Criminal Procedure, § 129 para. 2 of the Criminal Code and § 383 para. 1 No. 4 of the Code of Civil Procedure, as Art. 9 ECHR only protects the confessional secret as far as it is required from a religious point of view, but not a general pastoral secret. The article then includes a discussion on the limitations of Article 9 ECHR. Limitations of Article 9(1) ECHR on religious freedom under Article 9(2) ECHR are only permitted if they are prescribed by law and necessary in a democratic society for the protection of public order, health, morals or the rights of others. This is discussed against the background of the legislative goal of more effective law enforcement. As a result, a limitation of the protection of confessional secret through normal (sub-constitutional, domestic) laws, despite the understandable goal of more effective law enforcement, is not compatible with Article 9 of the ECHR. (shrink)

v. 1. Proceedings, Rome, 2001-2004 -- v. 2. Giornate di studi, 2005-2008.

Este artículo expone la emergencia de expresiones de la espiritualidad no vinculadas a la experiencia religiosa y, en particular, aquella manifestación que pretende situar esta dimensión humana como un fenómeno natural, reconocible y, por ello, transformable desde el método de las ciencias de la Naturaleza. Se presenta un amplio marco que sitúa este fenómeno en el desarrollo de las teorías que establecen un continuo entre biología y cultura. Se ofrecen ejemplos de autores que han presentado propuestas de espiritualidad sin Dios (...) y algunas que responden al llamado «problema realmente difícil», de cómo dar cuenta desde la ciencia natural de este fenómeno de la consciencia. Se cierra señalando límites y remitiendo a la presentación de una propuesta de modelo antropológico con fundamentos clínicos y teóricos, que para dar cuenta del fenómeno de la espiritualidad precisa un marco teórico que supera los límites de la ciencia natural y acude, en este caso, al psicoanálisis. Este mismo modelo muestra también que la espiritualidad elaborada sobre la experiencia religiosa del sujeto es una de las vías de maduración humana. (shrink)

En los años ochenta emergió la cuestión de la licitud moral de la mejora por relación a la terapia. Para presentar la problemática actual sobre el tema se ofrece el constructo denominado Práctica de Intervención del Cuerpo caracterizado por cinco parámetros: M o la materia de la transformación, CT o la tecnociencia disponible, A o las concepciones vigentes de lo natural y lo artificial, N o las visiones de la naturaleza humana culturalmente compartidas y V o las valoraciones éticas a (...) las que se apela para legitimar la transformación. Se apunta el nivel ontológico como necesario para comprender y debatir las diferencias existentes en criterio moral. El concepto de naturaleza humana como referente normativo está en crisis, pero su ausencia deja un vacío que hace urgente una deliberación para llegar a una instancia normativa común. (shrink)

El modelo paradigmático de Justicia Transicional se caracteriza por la protección de derechos civiles y políticos y el predominio de la justicia retributiva. La exportación de este modelo a sociedades en posconflicto ha develado las conexiones entre cuestiones sociales y económicas, tales como, pobreza, corrupción y desigualdades, y el logro de una transición efectiva a la democracia. Este artículo analiza la relación entre dichas cuestiones sociales y económicas y la Justicia Transicional a la luz de la teoría del discurso y (...) de las categorías de discurso anormal y normal, utilizadas por Nancy Fraser en el análisis de la teoría de la justicia. (shrink)

The church in Africa, like its counterparts elsewhere in the world, is called to fulfil the mission of God as expressed in the call ‘Missio Dei’ and influentially remains with the integrity of the mission of Christ, which is liberative and practical. For Christ was not only concerned with the spiritual needs of the people, but also with their material well-being. The following question therefore arises: how can the church in Africa, in general, and in Zimbabwe, in particular, actively do (...) God’s mission and remain with integrity in the midst of the reality of suffering. Furthermore, how can the church for mission and reconstruction be understood in a post-colonial Zimbabwe given the contextual realities of political crises, corruption, poverty, moral decadence, defined or censored truth, leadership crises and no freedom of expression? This article argues that, although the church is faced with these arduous realities, it remains called by God to do God’s mission. While in post-colonial Zimbabwe the socio-political, socio-economic and socio-religious situation might seem hopeless, the church has remained vibrant and alive for reconstruction theology. The transformation of society is possible given the authority and mission mandate of the church. This article argues that the church is a key player in reconstruction theology and in the transformation of society. For transformation to be possible, the church should witness to the gospel of Christ without fear of being labelled, castrated and persecuted. The article asserts that the spirit of the Bible should be revived in a time of reconstruction in Zimbabwe. The assumption in this article is that Zimbabwe is ready for reconstruction discourse. For this to happen, the researchers argue that the church as a critical relevant player in reconstruction needs to ‘be church’ in its missional mandates. Integrity is essential if a church wants to be relevantly missional and reconstructive. Integrity means that the church has to embrace the risks and opportunities associated with mission. (shrink)

El descubrimiento y desarrollo del poder instrumental de la razón en Occidente desde Galileo y Descartes se ha producido de modo unilateral: dominador, constructivo y, por tanto, encubridor de algunas de sus dimensiones esenciales. De esta forma, la ciencia, trocada en tecnociencia, se ha extrañado del mundo de la vida y la amenaza. Sólo haciendo oír la "otra voz" de la razón, su modulación femenina, el anima, podrán corregirse aquellas parcialidades y volver a establecer los vínculos necesarios entre ciencia, tecnociencia (...) y mundo de la vida. (shrink)

Hace unos días, mientras pensaba en este artículo, releía estos versos de Machado: "Creí mi hogar apagado, /Removí las cenizas, /Y me quemé la mano." Quizás, pensé, sea una buena metáfora para acerarme al tema. Los datos estadísticos, la observación espontánea de la vida de algunas parroquias, las inquietudes de la juventud, y un largo etc. Pueden llevar a la creencia, a la convicción incluso, de que este hogar que es para los católicos la Iglesia, está apagado. Ya no se (...) busca para recibir el calor de la acogida, ni el fuego de la caridad ni las brasas chispeantes de la esperanza. Y sin embargo, cuando alguien se introduce serenamente en su interior, constata que el rescoldo no sólo calienta, sino quema, el fuego está activo. ¿Qué señales podemos encontrar para que la última afirmación no se quede en meras palabras? Veamos algunas. (shrink)

Enmarcamos los aspectos más significativos de la filosofía de la matemática de las propuestas de Educación Matemática seleccionadas en razón de su relevancia en la comunidad didáctica internacional: la escuela francesa de la Didactique con fuerte impacto en España, la propuesta realista (RME) del holandés Hans Freudenthal, el constructivismos radical y el constructivismo social. La tercera parte consiste en un balance crítico.