Within affluent societies, people who grow up in deprived areas begin reproduction much earlier than their affluent peers, and they display a number of other behaviors adapted to an environment in which life will be short. The psychological mechanisms regulating life-history strategies may be sensitive to the age profile of the people encountered during everyday activities. We hypothesized that this age profile might differ between environments of different socioeconomic composition. We tested this hypothesis with a simple observational study comparing the (...) estimated age distribution of people using the streets in an affluent and a socioeconomically deprived neighborhood which were closely matched in other ways. We were also able to use the UK census to compare the age profile of observed street users with the actual age profile of the community. We found that people over 60 years of age were strikingly less often observed on the street in the deprived than in the affluent neighborhood, whereas young adults were observed more often. These differences were not reflections of the different age profiles of people who lived there, but rather of differences in which residents use the streets. The way people use the streets varies with age in different ways in the affluent and the deprived neighborhoods. We argue that chronic exposure to a world where there are many visible young adults and few visible old ones may activate psychological mechanisms that produce fast life-history strategies. (shrink)

Degradation of eukaryotic RNAs that contain premature termination codons (PTC) during nonsense‐mediated mRNA decay (NMD) is initiated by RNA decapping or endonucleolytic cleavage driven by conserved factors. Models for NMD mechanisms, including recognition of PTCs or the timing and role of protein phosphorylation for RNA degradation are challenged by new results. For example, the depletion of the SMG5/7 heterodimer, thought to activate RNA degradation by decapping, leads to a phenotype showing a defect of endonucleolytic activity of NMD complexes. This phenotype (...) is not correlated to a decreased binding of the endonuclease SMG6 with the core NMD factor UPF1, suggesting that it is the result of an imbalance between active (e.g., in polysomes) and inactive (e.g., in RNA‐protein condensates) states of NMD complexes. Such imbalance between multiple complexes is not restricted to NMD and should be taken into account when establishing causal links between gene function perturbation and observed phenotypes. (shrink)

Un amer constat paraît traverser l’air du temps, peut-être même le constitue-t-il. Les alertes et l’urgence face aux problèmes constitutifs de notre modernité se redoublent et se démultiplient, aussi bien quantitativement que qualitativement, fruits d’une interdépendance qui appelle des catastrophes en chaîne, sans que semble pouvoir pointer, même à l’horizon, ce spectre de réponses capables d’apaiser la détresse environnante, actuelle et à venir. Non pas que ces réponses soient impossibles :...

The debate on human rights is one of the themes that Ricoeur discusses, in Oneself as Another, while examining the practical wisdom and the dialectic that characterizes it between “the requirement of universality” and “the recognition of contextual limitations”. This shows, above all, his awareness both of the difficulty and the importance of justifying the protection of fundamental freedoms and capacities, in particular considering the accusations of eurocentrism that this struggle has received. He was convinced that one cannot remain indifferent (...) to the “cry of the victims”: the constitutive vulnerability of human beings requires a defence which must cross the political borders. However, the concept of “humanity” in this context remains problematic, especially in a hermeneutical framework. In order to find a clearer foundation for this thesis, we will look for fruitful elements in a dialogue with Martha Nussbaum’s theory of “capabilities” and in Ricoeur’s early phenomenology of the will. (shrink)

Selon différentes conceptions du genre et des parcours de transition, toujours singulières mais empreintes d’attentes sociales, l’enveloppe corporelle du sujet transgenre se métamorphose. Lors d’entretiens de recherche et d’épreuves projectives (Rorschach et tat ), deux jeunes adultes transgenres aux profils psychopathologiques névrotiques présentaient une sensibilité marquée aux normes, à la morale et aux attentes sociétales. La légitimité, la culpabilité et la honte étaient des problématiques redondantes. Différents temps de transitions subjectives, familiales, sociales et corporelles se sont trouvés en jeu : (...) le passage à l’âge adulte, une vie étudiante hors du giron familial. Ces deux situations illustrent une discussion sur les transitions du corps et des enveloppes chez des sujets transgenres, entre seconde peau et moi-peau corsets. (shrink)

We are at a turning point in the debate on the ethics of Artificial Intelligence (AI) because we are witnessing the rise of general-purpose AI text agents such as GPT-3 that can generate large-scale highly refined content that appears to have been written by a human. Yet, a discussion on the ethical issues related to the blurring of the roles between humans and machines in the production of content in the business arena is lacking. In this conceptual paper, drawing on (...) agenda setting theory and stakeholder theory, we challenge the current debate on the ethics of AI and aim to stimulate studies that develop research around three new challenges of AI text agents: automated mass manipulation and disinformation (i.e., fake agenda problem), massive low-quality content production (i.e., lowest denominator problem) and the creation of a growing buffer in the communication between stakeholders (i.e., the mediation problem). (shrink)

Can citizens impact the broader discourse about an organization and its legitimacy? While social media have empowered citizens to publicly question firms through large volumes of online evaluations, the high heterogeneity of their evaluations dilutes their impact. Our empirical study applying a threshold vector autoregressive model (TVAR) analysis of 2.5 million tweets and 1,786 news media articles tests the condition by which the heterogeneity of online evaluations converges and influences the broader media discourse. Although social media evaluations do not initially (...) influence media legitimacy, they become influential after reaching a tipping point of refracted attention, which is created by high volume and convergence of individual evaluations around few aggregative frames. Thus, social media storms may influence the broader discourse about an organization when this discourse converges and reaches a tipping point, rather than merely through the massive participation of citizens. (shrink)

Le concept wittgensteinien de « voir comme » joue un rôle important dans plusieurs analyses de Paul Ricœur consacrées à la littérature et à la dimension sociale de l’action humaine. Un parcours à travers ces analyses met en évidence à la fois continuités et ruptures entre les différents usages de ce concept proposés par Ricœur. On montre alors la fécondité du concept en l’appliquant à un autre contexte, celui de la traduction. Les courts articles rassemblés sous le titre Sur la (...) traduction (2004) invitent à une investigation plus approfondie de ce thème. (shrink)

Time is a critical issue for organizations, especially for healthcare organizations. In the last three decades, concerns over the transformation of healthcare organizations have increasingly gained attention in the literature, indicating how task duration has been reduced to improve clinical-workflow efficiency. This article seeks to raise questions about the experience of acceleration and the ways in which this brings ethical implications to the fore for health professionals within healthcare organizations. Current approaches to acceleration fail to place ethical considerations as their (...) central concern. This article, drawing on the theory of social acceleration and dynamic stabilization of Hartmut Rosa, offers a deeper analysis of ethical perspectives concerning acceleration. To do so, we draw on an in-depth case study, ethnographic immersion, and 48 semi-structured interviews with professionals within a French public hospital. We also carried out 20 telephonic interviews with directors in different hospitals of various sizes. We contribute to the literature by critically exploring the intersection between the experience of acceleration and ethics. We identify four broad categories of ethical implications for health professionals: the expected flexibility of directors facing uncertainty; the erosion of the ethics of care; the process of mechanistic dehumanization; and the adverse effects of speed on emotional work and workers’ well-being. (shrink)

Food systems are made of a myriad of actors, visions and interests. Collaborative governance arrangement may foster their transformation towards greater sustainability when conventional means, such as state-oriented planning, technological developments or social innovations provide insufficient impetus. However, such arrangements may achieve transformative results only under certain conditions and in specific contexts. Despite an abundant literature on participatory schemes, the success for collaborative governance arrangements remains partially understood and deserves academic attention, in particular in the field of food systems reform. (...) This article provides an in-depth analysis of an empirical case study in the Walloon Region (Belgium), where the administration for sustainable development initiated a six-month participatory process to collectively construct a roadmap towards a sustainable regional food system. The article explores the extent to which the process has allowed transformative voices to emerge, and assesses whether the outcome provides a promising tool for adopting a transformative policy at the regional scale. It argues that the facilitation process insufficiently attenuated existing power relations and highlights key underlying factors (including time, resources, expertise and coalition building) that, like in classical negotiation settings, strengthen or weaken specific actors. It discusses the link between the results of the participatory process and the potential for policy-makers to build upon these to guide further the region’s food system towards a sustainable future. (shrink)

Résumé D’une multiplicité inhérente à la pratique de la danse contemporaine, nous dessinerons les contours de l’interprète, les graphies d’un danseur, des deux dimensions du papier aux trois dimensions du corps et du plateau. De l’écriture à l’interprétation, de la composition à la réception en passant par des notions de transmission ou de traduction et au sein de quelques réalisations chorégraphiques, nous analyserons des processus, par le biais de la description kinesthésique, relative à la sensation et la construction du mouvement (...) dansé. (shrink)

Fénelon’s letters to Madame Guyon show Eros, the life drive that aims a joyful creation, intimately dialoguing with the deadly asceticism: Thanatos. This polarity is indeed required by quietism. The idea is, by reaching the end of Thanatos ("the weakness of man" - his annihilation), to glimpse Eros ("the craziest hope" of uniting with God). The letters are structured thematically around this wager of the "union" in the "death" and provide us with the opportunity to explore the genesis of Fénelon’s (...) writing’s most radical stakes: a contradictory relationship to life and death drives and its effect on repetition. Throughout these letters, Fénelon evokes his famous "dryness", turning him into "a boat that has neither oars nor sails", and which has since been studied as a death drive. Written between 1689 and 1690, the letters give an insight on the origins of the link between mysticism, psychoanalysis and stylistics in Fénelon’s work. They teach us that in this epistolary relationship lived and narrated as exceptional by both Guyon and Fénelon, the life drive finds an anchor point and, as a result, the literary value of repetitions is diminished. If redundancies always express as much as elsewhere the dogma of pure love or death instinct - which the correspondents never cease to gloss, the impulse of life is slightly expressed, dried up by the love confessions. Fenelon definitively seals the Eros and Thanatos’s marriage through the expression "to die of envy". Once this marriage pronounced, the writing has no more reason to start. It stops. (shrink)

Cette contribution étudie les caractéristiques de la Convention citoyenne pour le climat en tant que nouvelle procédure participative. Confrontée aux catégories du droit de l’environnement, ainsi qu’à d’autres modèles informels qui l’ont précédée, elle affirme sa singularité. Son intégration particulière dans le processus normatif y participe également. En effet, la traduction juridique des propositions de la Convention est déjà amorcée. En outre, la réforme en cours du Conseil économique, social et environnemental devrait pérenniser l’organisation de délibérations entre citoyens tirés au (...) sort, inscrivant ainsi le prototype de la Convention pour le climat dans un dispositif participatif renouvelé. (shrink)

Conventional quantitative methods for the measurement of organizational legitimacy consider mainly three sources that make judgments about organizations visible: news media, accreditation bodies, and surveys. Over the last decade, however, social media have enabled ordinary citizens to bypass the gatekeeping function of these institutional evaluators and autonomously make individual judgments public. This inclusion of voices beyond functional and formally organized stakeholder groups potentially pluralizes the ongoing discussions about organizations. The individual judgments in blogs, tweets, and Facebook posts give indication about (...) the broader fit between an organization’s perceived behavior and heterogeneous social norms and therefore constitute an indicator of organizational legitimacy that can be accessed and measured. We propose the use of social media data and sentiment analysis to study the affect-based responses to organizational actions by citizens. We critically discuss and compare the method with existing quantitative methods for legitimacy measurement and apply them to a recent case in the banking industry. We discuss the value of the method for studying the process of legitimacy construction as the expression and negotiation of normative judgments about organizations by various evaluators. (shrink)

The ideas Darwin published in On the Origin of Species and The Descent of Man in the nineteenth century continue to have a major impact on our current understanding of the world in which we live and the place that humans occupy in it. Darwin’s theories constitute the core of the contemporary life sciences, and elicit enduring fascination as a potentially unifying basis for various branches of biology and the biomedical sciences. They can be used to understand the biological ground (...) of human cognition, common behavioral patterns and disorders, and psychopathology more generally in psychology, psychiatry, and neuroscience. Perhaps the best known expression of this fact is Dobzhansky’s famous dictum that “nothing in biology makes sense except in the light of evolution” (Dobzhansky T. Am Zool 4:443–452, 1964: 449; Am Biol Teach 35:125–129, 1973: 125), and given that all human behavior supervenes on some biological basis, evolutionary thinking has a vast scope even just in this regard. (shrink)

This volume aims to clarify the epistemic potential of applying evolutionary thinking outside biology, and provides a survey of the current state of the art in research on relevant topics in the life sciences, the philosophy of science, and the various areas of evolutionary research outside the life sciences. By bringing together chapters by evolutionary biologists, systematic biologists, philosophers of biology, philosophers of social science, complex systems modelers, psychologists, anthropologists, economists, linguists, historians, and educators, the volume examines evolutionary thinking within (...) and outside the life sciences from a multidisciplinary perspective. While the chapters written by biologists and philosophers of science address theoretical aspects of the guiding questions and aims of the volume, the chapters written by researchers from the other areas approach them from the perspective of applying evolutionary thinking to non-biological phenomena. Taken together, the chapters in this volume do not only show how evolutionary thinking can be fruitfully applied in various areas of investigation, but also highlight numerous open problems, unanswered questions, and issues on which more clarity is needed. As such, the volume can serve as a starting point for future research on the application of evolutionary thinking across disciplines. (shrink)

Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and (...) social effects, they put forward a hypothesis of a ‘second-order religious belief ’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon). (shrink)

The paper is a response to recent criticisms of agatheism, a new pluralistic interpretation of religious belief put forward by Janusz Salamon with the aim of accommodating the epistemological challenge of religious diversity. Agatheism is an axiologically grounded religious belief which identifies God, the Absolute or the ultimate reality religiously conceived with the ultimate good as the ultimate end of all human agency and thus an explanation of its irreducibly teleological character and a source of its meaning. Janusz Salamon argues (...) that this grounding of religious belief in the human axiological consciousness makes it immune to falsification by any future science. Replying to the concerns of the critics about about irrationality of doxastic commitment to a particular religious tradition, Janusz Salamon argues that to the extent the fundamental agatheistic religious belief is presupposed in such tradition as its doxastic core, its belief system - if internally coherent and aligned with a worldview that is consistent with undisputed scientific findings - may be considered rational, despite there being a plurality of such belief systems. (shrink)

À San Juan de Plan, village des Hautes-Pyrénées espagnoles, le jour de la Sainte-Agathe, trois générations féminines s’affairent autour d’une préparation culinaire : el chocolate, le chocolat. Quelle relation peut-on établir entre la sainte aux seins coupés, les femmes, qui en Espagne lui vouent un culte tout particulier, et la boisson chaude qu’elles élaborent? Éclairé à la lumière de la biographie de sainte Agathe, ce rite alimentaire nous découvre quelques-unes des propriétés symboliques du chocolat et fait apparaître, dans (...) ses multiples facettes, une capacité propre à l’être féminin : celle de transmettre. (shrink)

Ce compte rendu a déjà paru sur le site de l'association Le Latin dans les Littératures Européennes. A. Sueur, Vie de Joachim Burmeister, Paris, Rhuthmos, 2019, 103 p. C'est une heureuse et réjouissante initiative que ce petit livre consacré à la vie de Joachim Burmeister, cet humaniste né à Lunebourg en 1564, mort à Rostock en 1629, dont « le royaume fut de musique et de rhétorique », et dont les ouvrages, composés en latin, ont marqué la naissance en Allemagne (...) de la rhétorique musicale. Nous le - Recensions. (shrink)

Ce compte rendu a déjà paru sur le site de la revue Études. A. Sueur, Vie de Joachim Burmeister, Paris, Rhuthmos, 2019, 103 p. Joachim Burmeister est connu, dans toutes les histoires de la musique, comme celui qui, le premier, a proposé, autour de 1600, une analyse rhétorique des œuvres musicales : celles-ci ne sont plus désormais comprises comme de belles formes reproduisant la splendeur et l'unité des structures du monde, selon la grande approche médiévale, mais comme des discours - (...) Recensions. (shrink)

The essay “The Common-Core/Diversity Dilemma: Revisions of Humean Thought, New Empirical Research, and the Limits of Rational Religious Belief‘ is a bold argument for the irrationality of “first-order‘ religious belief. However, unlike those associated with “New Atheism,‘ the paper’s authors Branden Thornhill-Miller and Peter Millican claim both that there are prospects for rational “second-order‘ religious belief and that religious belief and practice can play a positive role in human life. In response to Thornhill-Miller and Millican, Janusz Salamon has argued that (...) first- order religious belief can be rational, although not via the methods that philosophers who have typically defended the reasonability of faith have appealed to. Both papers are fascinating discussions of the epistemology of religious belief in general, and of the rationality of such commitment in light of modern science and religious disagreement in particular. In this paper, I’ll object to a few points made in each essay and argue that neither paper provides good reason to be dubious about the religious belief being rational along traditional lines. (shrink)

These comments, on the paper by Branden Thornhill-Miller and Peter Millican, and on the critique of that paper by Janusz Salamon, divide into four sections. In the first two sections, I briefly sketch some of the major themes from the paper by Thornhill-Miller and Millican, and then from the critique by Salamon. In the final two sections, I provide some critical thoughts on Salamon’s objections to Thornhill-Miller and Millican, and then on the leading claims made by Thornhill-Miller and Millican. I (...) find much to commend, but also some things to dispute, in both papers. As is so often the way, I shall focus on areas of disagreement. (shrink)

Offers philosophical and psychological reflections on cruelty and tenderness. The Cudgel and the Caress explores the enduring significance of tenderness and cruelty in a range of works across philosophy, psychoanalysis, and literature. Divided into two parts, the book initially focuses on tenderness, with David Farrell Krell delivering original readings of Homer’s Iliad, Sophocles’s Antigone, and writings by Hölderlin, Hegel, Freud, and Derrida that deal with the importance of tenderness and the tragic consequences of its absence. Part One concludes with an (...) extended reading of Robert Musil’s Man Without Qualities, in which Krell analyzes the tender relationship between Ulrich and Agathe. In Part Two, Krell begins by examining Otto Rank’s Birth Trauma, which reflects on the tenderness of gestation in the womb and the cruel necessity of birth. He then turns to an examination of cruelty in general, focusing on Derrida’s challenge to contemporary psychoanalysis, his opposition between Kant and Nietzsche, and his analysis (and indictment) of the death penalty. Groundbreaking and insightful, the book provides a rare philosophical treatment of subjects vital to the world we live in. David Farrell Krell is Emeritus Professor of Philosophy at DePaul University and Brauer Distinguished Visiting Professor of German Studies at Brown University. (shrink)

Ulrich liebt sich selbst nicht. Die Sympathie ist ihm fremd. Durch seine Liebe zu Agathe lernt er eine Art Selbstliebe kennen. Wie verhalten sich diese drei Eigenschaften Ulrichs zueinander? Wie verhalten sie sich zu Ulrichs Verhältnis zu Möglichkeiten und zu dem, was er sein und nicht sein soll ? Wie soll man solche Fragen beantworten?

This article argues that the existence of horrendous evil calls into question not just the plausibility of the most popular theodicies on offer, notably sceptical theism, but the coherence of any agatheology–that is, any theology which identifies God or the ultimate reality with the ultimate good or with a maximally good being. The article contends that the only way an agatheologian can ‘save the face of God’ after Auschwitz and Kolyma is by endorsing a non-interventionist interpretation of the Divine providence (...) which will amount to naturalisation of the discourse on evil by localising entirely in nature the causes of evil and the possible ways of its prevention. ‘Theodicy of justice as fairness’ is then presented as consistent with such naturalistic account of evils and yet compatible with a religious worldview. It justifies the Divine non-intervention by suggesting that it would not be just or fair for God to intervene on only some occasions to avert evil, if God is apparently prevented from intervening in all such cases. Since for Agatheos it is metaphysically impossible to do what is unjust or unfair, God never intervenes to avert evil. (shrink)

En el Nuevo Testamento griego, el término "kalós" (hermoso, bello) aparece 99 veces y el término "agathós" (bueno), 104. Casi con la misma frecuencia. Se ha traducido y se traduce "kalós" por bueno, lo cual no es exacto. Parece importante retener que Cristo hubiera utilizado tantas veces el concepto de belleza o hermosura, y que invitara al hombre a hacer obras hermosas, a realizar la belleza en su vida. Por eso, según el título de este libro (de 285 págs.), se (...) trata de la belleza no solo que corresponde a la persona de Cristo, sino también la que él comunica a las demás personas, la que se refiere a nosotros por ser obras suyas. Jesús habla de obras "kalá" (hermosas), de frutos "kaloùs" (hermosos) o de corazón "kalê kaì agathê" (hermoso y bueno). La Antigüedad griega también hablaba del hombre "kalòkagathós". Es verdad que todo lo bello es bueno, y viceversa, pero hay que matizar. El propio Jesús se autodenomina "kalós", hermoso, al hablar de sí mismo en el Evangelio diciendo que es el pastor bello. Una palabra clave del presente libro es “razonar”. Los Evangelios son muy escuetos, dicen solo lo imprescindible, fueron vertidos además en otro idioma distinto del que habló Jesús. Hay aspectos que no son comprendidos si no se tiene en cuenta lo razonable. Para comprender el Evangelio no basta con atender al estricto dato teológico contenido en sus textos, tan condensados, sino que es preciso hacer al mismo tiempo una sutil labor filosófica que permita descubrir lo que implícitamente se contiene en ellos. Esta necesaria tarea —liberada de todo fundamentalismo— muestra lo que es más razonable para saber quién y cómo es Cristo. Por ello el libro lleva como subtítulo "Una comprensión filosófica del Evangelio". Y lo hace sirviéndose principalmente de la filosofía de Marías y Ortega, lo cual —a pesar de ser el instrumento intelectual que mejor permite comprender el Cristianismo— no se había realizado todavía. Gracias a ese método, lo primero que se comprende es precisamente la extraordinaria belleza de Cristo y la que comunica a sus discípulos y a quien se hace su servidor, llamado por San Pablo "kalòs", hermoso. Circula la idea, incluso en algunos ambientes católicos, de que la razón y, por supuesto, la filosofía no son aptas para comprender el Evangelio. Este libro, más filosófico que teológico, reivindica el insoslayable papel de la razón, de la filosofía, de lo razonable, para comprender los Evangelios, y debe leerse como un "ensayo de Cristología según la razón vital". Sus consideraciones están hechas a la luz de la razón. No de la razón abstracta, propia del racionalismo, que poco o nada tiene que ver con ella, sino de la razón vital; de la razón sin más. De la razón que conduce a la fe; de la fe que conduce a la razón. El dato histórico, irrefragable, de los cuatro Evangelios postulaba que se estudiara iluminándolo con la razón, sin la cual la fe queda mutilada y coja, abstracta, sin luz propia. Pero la razón había sido frecuentemente vista en ámbitos clericales con malos ojos, con cierta sospecha, sin darse cuenta de que, si es auténtica —y no algo reduccionista—, ilumina, clarifica, disipa las tinieblas. Especialmente porque, en última instancia, la razón procede del Logos, Cristo, la Luz, la Razón por antonomasia, fuente y origen de ella. En el Prólogo de San Juan se unen la razón y la vida; se trata no de una razón abstracta, sino vital. El "Lógos" es entonces la Razón vital. Lejos de ser enemiga de la vida, como sostenían los irracionalistas, la razón es una función vital. Quien recibe al "Lógos" con fe fundada en el amor debe esforzarse por intentar entenderlo con la razón, por buscar su inteligencia. El "Lógos", Cristo, ilumina a quien lo recibe para que se produzca esa comprensión. Los griegos definían al hombre como "zôon lógon échon", el viviente que tiene logos, que tiene razón. Cristo se presenta como el Logos, la Vida ("Zoé") que ha creado a su imagen y semejanza a ese viviente que tiene logos. Luego la razón no se debe subestimar o despreciar, es algo divino; Dios, fuente y origen de toda razón, la Razón misma, desea ser comprendido mediante ella, depositada en cada hombre. «Si la Sabiduría es Dios, el verdadero filósofo es el que ama a Dios», escribe San Agustín. Porque el filósofo es el que ama la Sabiduría, Dios. Jesús dice que «la Sabiduría se ha justificado por sus obras», que «la Sabiduría se ha justificado por todos sus hijos». Los hijos de la Sabiduría, de Cristo, la aman, la justifican, la acreditan, la razonan porque son filósofos. Y la filosofía, el amor a la Sabiduría, es absolutamente necesaria e imprescindible para comprender a Cristo y su Evangelio, que siempre enseña lo razonable. (shrink)