What happens when people born in a “non-existing” country are faced with Italian burocracy? What happens if they want to get married? This short paper discusses, in a humorous way, some serious problems of our everyday social life made of documents, stamps, statements, licences, certificates, the immense realm where esse est scribi is a basic principle. What comes to light is that documents and data they posess determine our lives in a crucial way, and when they are not updated the (...) past seems to master the present. (shrink)

Clemente de Alejandría fundó la filosofía cristiana demostrando que fe y filosofía son verdaderamente complementarias. Nacido a mediados del siglo II, inauguró la convergencia y alianza entre el cristianismo y la cultura griega. Sus obras poseen un valor inestimable dentro de la literatura eclesiástica y de la filosofía cristiana de los primeros siglos de la Iglesia. El presente estudio aborda desde la antropología filosófica el pensamiento de Clemente de Alejandría sobre el matrimonio cristiano. Es cierto que el matrimonio (...) no constituye uno de los temas centrales en las obras del autor cristiano, no obstante, dedicó gran parte del tercer libro de los Stromata a refutar doctrinas heréticas surgidas en torno al matrimonio. Este trabajo presenta una reflexión de tipo filosófico sobre los textos que se encuentran en las obras de Clemente de Alejandría en las que fundamenta su visión sobre el matrimonio. La finalidad, características, dignidad del matrimonio así como las segundas nupcias son algunas de las cuestiones que se tratan en este estudio desde la antropología filosófica. (shrink)

The situation of mixed marriages is presented today in a whole new way. That’s because in recent decades relations between the churches have changed so revolutionarily. The always greater contact between its members provide more and more occasions for these marriages to happen. Aware of this situation the churches sought throughout history solutions in order to solve this problem. Before they closed in their own communities and sought to prevent or prohibit such marriages to happen. So it is true that (...) the code of Canon Law of 1917 showed total distrust in these marriages. But social, economic changes and the new urban settings caused these barriers to be broken. Thus, the greater contact between people became inevitable and allowed an increase in the number of these marriages. As a result the standards about mixed marriages have become more flexible. Besides, marriage is natural right of all. In the Catholic Church this flexibility made itself specifically from the Second Vatican Council, which recognized the value of the other communities in the mystery of salvation. The conclusions of the Council had its influence felt on the promulgation of the 1983 code. However, the Church continues advising against mixed marriages. This is because they still offer danger to the faith of the couple, to the education of the children and to own holiness that the experience of marriage requires. But for couples who have lived in this marriage she seeks to safeguard by its own unit. (shrink)

Resumen Este ensayo analiza la manera tan negativa en que Emilia Pardo Bazán representa al matrimonio en Los pazos de Ulloa. Se intenta mostrar que el escepticismo de la autora, al presentar esta institución social como un proyecto fallido, constituye una protesta feminista contra la soflama masculina hegemónica del siglo xix, que aceptaba como válido únicamente el vínculo conyugal bendecido por la Iglesia y/o sancionado por el Estado. Con este objetivo, se estudian algunos factores que afectaban las relaciones maritales (...) de las mujeres de aquella época, tales como la percepción que se tenía de la mujer—como agente civilizador y como inductora del mal—, las expectativas sociales de la mujer casadera y casada, el alto valor atribuido a la virginidad prenupcial y a la maternidad, la doble moral en el ejercicio de la sexualidad, la subordinación de la mujer al hombre y la violencia doméstica física y mental. Palabras clave: Los pazos de Ulloa, Emilia Pardo Bazán, virginidad, maternidad, matrimonio, civilización y barbarie.In this essay, I analyze Emilia Pardo Bazán's negative portrait of marriage in The House of Ulloa. I attempt to show that the author's skepticism of this social institution, which she presents as a failed project, is a feminist protest against the 19thcentury hegemonic masculine discourse that considered Catholic marriage and/or legal marriage as the only acceptable forms of a conjugal bond. With that intention, I comment on several key factors that affected women’s marital relationships at that time. For example, the dual perception of women both as civilizing agents and as a temptation to sin and subsequent perdition, the social expectations from a maiden and from a married woman, the high value attributed to prenuptial virginity and of maternity, the double standards for men and women in the expression of their sexuality, the subordination of women to men, and domestic physical and mental violence, among other. Key words: Los pazos de Ulloa, The House of Ulloa, Emilia Pardo Bazán, virginity, maternity, marriage, civilization and barbarism\e. (shrink)

SPANISH: Las parejas del mismo sexo tienen razón cuando dicen que negarles el matrimonio es discriminar contra ellas; pero otorgar el matrimonio a las parejas del mismo sexo sin dar a familias no conyugales los beneficios que el matrimonio provee remediaría la injusticia hacia las primeras sin subsanar la iniquidad hacia las segundas. Crear una sociedad que favorece solo una opción para reconocer las relaciones de serio compromiso no debe ser la meta de un movimiento progresista. -/- (...) ENGLISH: Same-sex couples are right when they say that denying them marriage is discriminating against them; but granting marriage to same-sex couples without giving non-marital families the benefits marriage provides would remedy the injustice towards the former without correcting the iniquity towards the latter. Creating a society that favors only one option to recognize committed relationships should not be the goal of a progressive movement. -/- . (shrink)

A proposta deste artigo é a de buscar entender as formas de como a Igreja Católica procurou adentrar nas bases psicológicas dos cristãos por meio da Constituição Pastoral Gaudium et Spes em seu Capítulo I intitulado “A promoção da dignidade do matrimônio e da família”. A Instituição insistiu no argumento segundo o qual a união entre homem e mulher constitui um sacramento essencial à família, à sociedade, à moralidade, à boa conduta, à ética e, por fim, à salvação da alma. (...) Pode-se vislumbrar, na construção de tal argumento, um amplo uso de “jogos psicológicos”, sustentados na concepção que buscava transformar o matrimônio em uma macro-política cotidiana da moral, a qual tinha por fim convencer e, por conseguinte, ligar homens e mulheres por meio da idéia da indissolubilidade do matrimônio. O aparato teórico da aqui chamada macro-política cotidiana da moral permite compreender como a Igreja Católica jamais esteve alheia às mudanças que se operavam em meados do século XX. Palavras-Chave: Matrimônio. Família. Igreja Católica. Usos Psicológicos.This article aims to understand the ways used by the Catholic Church in order to enter in the psychological foundations of Christians through the Pastoral Constitution Gaudium et Spes in Chapter I entitled “The promotion of the dignity of marriage and the family”. The institution insisted on the argument that the union between man and woman is an essential sacrament to the family, society, morality, good conduct, ethics and, finally, to the salvation of the soul. One can envision, in the construction of such an argument, an extensive use of “mind games”, supported the concept that sought to transform marriage in a macro-politics of everyday morality, which was intended to convince and therefore call men and women through the idea of the indissolubility of marriage. The theoretical apparatus here called the macro-politics of everyday morality allows us to understand how the Catholic Church has never been alien to the changes which were taking place in the mid-twentieth century. Keywords : Marriage. Family. Catholic Church. Psychological Uses. (shrink)

ESPAÑOL: Traducción de segmentos de los capítulos 1 y 6 del libro de Evan Wolson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004). ENGLISH: Translation (English to Spanish) of segments from chapters 1 and 6 of Evan Wolfson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004).

:La iglesia entiende la vida conyugal como un sacramento, es decir, como un signo y un instrumento de la relación de Dios con la humanidad. La vida esponsal es signo del amor de Dios para con la humanidad y de la alianza de Cristo con la Iglesia, pero también es una forma origi-nal de “hacer teología”, de conocer el amor y la gracia de Dios dando testimonio de ellos. En este sen-tido, constituye un instrumento eficaz para hacer realmente pre-sente y (...) poder experimentar el amor y la gracia de Dios. El Con-cilio Vaticano II subrayó enfáticamente la comprensión bíblica del matrimonio como alianza, superando una visión eminentemente jurídica y destacando la dimensión personal del amor y de la vida conyugal. Se trata de algo muy significativo para el desarrollo de la espiritualidad del matrimonio. (shrink)

Cuba's economical society called "Amigos del Pais" will be the first one t13 be implemented in the american colonies. As a result, the society research is a detinite factor for the con-ipreliensiond process of establisment and the illustrated institucional developnient. This article attempts to study how the economic society constitutes a ruling elite through a chain of strategies and processes in Santiago of Cuba whose function mil1 be relevant in the city later history and their people.