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)

Some time ago I had a shock. I was reading, in the Mathematical Gazette for March 1931, Sir A. S. Eddington's presidential address to the Mathematical Association in 1930. And quite suddenly I came on the statement that the number of protons in the universe is either 7 or 14 with 78 noughts after it. My breath was taken away. Readers of R. L. Stevenson's story, Providence and the Guitar, will remember the maiden lady who, after hearing what the Commissary (...) said when he was woken up in the night, felt her maiden modesty so outraged that she doubted if she ranked any longer as a maiden lady. I felt just like that. I felt that my philosophic modesty had been so outraged that I doubted if I ranked any longer as a humble student of philosophy. Sir Arthur has certainly not counted them. Then how in the world does he know that they are what he says they are? (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)

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.

El presente artículo busca resaltar la importancia de la empatía en la escuela, puesto que esta no sólo implica un yo individual sino la relación que tengo con otros yoes y cómo me dejo interpelar por ellos, de modo que es necesario estudiar la relación de la empatía planteada por Edith Stein y su fundamento para los procesos de formación. Para ello, es perentorio analizar la empatía desde su concepción steiniana, seguidamente se relacionará el cuerpo como aprehensión de vivencias ajenas (...) y la importancia de la intersubjetividad en el ámbito escolar. Cabe resaltar que el presente artículo nace como producto de la tesis doctoral denominada La empatía como invariante para la formación del Doctorado Interinstitucional en Educación de la Universidad Pedagógica Nacional. (shrink)

En el presente documento se c onceptualiza la intervención d esde diferentes acepciones, siendo el sentido psicosocial de la intervención , la opción de sus autores. Lo s avances conceptuales sobre int ervención psicosocial reflexio nan sobre los "planes de desarrollo" municipales colombianos, en co..

We generalize and extend the class of Sahlqvist formulae in arbitrary polyadic modal languages, to the class of so called inductive formulae. To introduce them we use a representation of modal polyadic languages in a combinatorial style and thus, in particular, develop what we believe to be a better syntactic approach to elementary canonical formulae altogether. By generalizing the method of minimal valuations à la Sahlqvist–van Benthem and the topological approach of Sambin and Vaccaro we prove that all inductive formulae (...) are elementary canonical and thus extend Sahlqvist’s theorem over them. In particular, we give a simple example of an inductive formula which is not frame-equivalent to any Sahlqvist formula. Then, after a deeper analysis of the inductive formulae as set-theoretic operators in descriptive and Kripke frames, we establish a somewhat stronger model-theoretic characterization of these formulae in terms of a suitable equivalence to syntactically simpler formulae in the extension of the language with reversive modalities. Lastly, we study and characterize the elementary canonical formulae in reversive languages with nominals, where the relevant notion of persistence is with respect to discrete frames. (shrink)

Related Works: Part I: Michael Zakharyaschev. Canonical Formulas for $K4$. Part I: Basic Results. J. Symbolic Logic, Volume 57, Issue 4 , 1377--1402. Project Euclid: euclid.jsl/1183744119 Part III: Michael Zakharyaschev. Canonical Formulas for K4. Part III: The Finite Model Property. J. Symbolic Logic, Volume 62, Issue 3 , 950--975. Project Euclid: euclid.jsl/1183745306.

This paper outlines a framework for the abstract investigation of the concept of canonicity of names and of naming systems. Degrees of canonicity of names and of naming systems are distinguished. The structure of the degrees is investigated, and a notion of relative canonicity is defined. The notions of canonicity are formally expressed within a Carnapian system of second-order modal logic.

The present study aims to carry out an analysis of the relation between the Bibles of Samuil Micu and Andrei Șaguna from an isagogic perspective, with a particular focus on the canon and canonicity of the books of the Holy Scripture. We believe that, through such an analysis, we can observe what they have in common, but also what differentiates the two Transylvanian editions of the Holy Scripture so that we can help those interested in understanding the reasons behind (...) the current controversies as to the relation between them. Although these controversies refer to the biblical text of the two Scriptural editions, the fact that the attitude towards it was caused by denominational factors, whose doctrinal background is represented by two different traditions of understanding the biblical canon, has been overlooked. This is why we find that the evaluation of how the two Romanian editions of the Holy Scripture (the Bible of Samuil Micu, 1795, and the Bible of Andrei Șaguna, 1856-1858) relate to the canonical tradition of each Church and cultivate their isagogics is fundamental for the establishment and understanding of the relation between them. (shrink)

In terms of validity in Kripke frames, a modal formula expresses a universal monadic second-order condition. Those modal formulae which are equivalent to first-order conditions are called elementary. Modal formulae which have a certain persistence property which implies their validity in all canonical frames of modal logics axiomatized with them, and therefore their completeness, are called canonical. This is a survey of a recent and ongoing study of the class of elementary and canonical modal formulae. We summarize main ideas and (...) results, and outline further research perspectives. (shrink)

The Mohist Canons are a set of brief statements on a variety of philosophical and other topics by anonymous members of the Mohist school , an influential philosophical, social, and religious movement of China's Warring States period (479-221 B.C.). [1] Written and compiled most likely between the late 4th and mid 3rd century B.C., the Canons are often referred to as the “later Mohist” or “Neo-Mohist” canons, since they seem chronologically later than the bulk of the Mohist writings, most of (...) which are probably from the mid-5th to the late 4th century. The.. (shrink)

In recent years, William J. Abraham has suggested the creation of a new subdiscipline for examining the epistemology of theology. This article provides an overview of this proposal, highlighting some of the philosophical concepts, such as ‘Aristotelian epistemic fit’ and particularism, that Abraham drew upon when formulating this approach. It then proceeds to an examination of Abraham’s application of these ideas to his preferred theological scheme, canonical theism. Limitations and challenges to Abraham’s position are discussed as well as ways in (...) which weaknesses in his approach might be addressed. (shrink)