Since the thirteenth century it is possible to talk about “secularization” of the mystic experience that led to a new stage in the history of the Christian mysticism. Meister Eckhart can be undoubtedly considered as an exceptional theologian who proclaims and justifies, theologically, the possibility of reintegrating the ontological identity with God without the necessity to leave the world. With his own life and instructions, he made possible that true contemplation was a Christian action. This Chistian action arises as a (...) contemplative style of life.A partir del siglo XIII se puede hablar de una «secularización» de la experiencia mística, y en esta nueva etapa que se inicia en la historia del misticismo cristiano, al Maestro Eckhart cabría definirlo con seguridad como el excepcional teólogo que proclama y justifica –teológicamente– la posibilidad de reintegrar la identidad ontológica con Dios sin necesidad de abandonar el mundo. La doctrina mística del Maestro Eckhart integra armónicamente la contemplación y la actividad en el mundo, posibilitando con su propia vida y sus instrucciones que la verdadera contemplación sea acción cristiana, y que la acción cristiana surja como estilo contemplativo de vida. (shrink)

En la coyuntura histórica, turbulenta y apasionante a la vez del Humanismo Renacentista, caracterizada por la vuelta a la Antigüedad clásica y por la renovación de principios en todas las manifestaciones culturales, resultan afectadas, desde sus mismos cimientos, la filosofía y la religión. Esta crisis escolástica incide de tal manera en la conciencia de los individuos y de los pueblos, que exige sin demora una solución, aun cuando sea provisional, que haga posible a los hombres el simple fenómeno de seguir (...) viviendo como tales. Nada tiene, pues, de extraño que entre las ruinas de la Moral tomista surjan impulsos moralizadores, como el de Justus Lipsius (1547-1606), queriendo renovar las doctrinas estoicas de Epicteto (ca. 50 a. de C.-125/138) y Séneca (ca. 4-65) y el de Pierre Gassendi (1592-1655), empeñado en cristianizar a Epicuro. Para algunos, a esto se reduce, más o menos, la Etica del Renacimiento. Otros opinan que la primera Ética de la filosofía moderna hay que buscarla entre los grandes filósofos, que sin pertenecer cronológicamente al Renacimiento, son consecuencia madura de él. Se refieren a Descartes (1596-1650), Spinoza (1632-1677) y Kant (1724-1804). Pero en opinión de significativos autores, no hay que remontarse hasta Kant para hallar la auténtica Ética del Renacimiento. Juan Luis Vives publicaba en 1524 un pequeño librito titulado Introductio ad Sapientiam [Introducción a la Sabiduría], que por su estructura ideológica interna y por su ascendencia senequista y cristiana ocupa un lugar preferente entre las Éticas modernas, y por su contenido y cronología puede ser considerada como la Ética del Renacimiento, al menos del Renacimiento español. (shrink)

Como dijimos en la Parte I, las obras de Heráclito y Parménides nos resultan desconocidas en su integridad. Sin embargo, pocos filósofos han sido tan comentados como ellos. Pero esta crítica –diversa y contradictoria– de los fragmentos heraclitanos y del Poema de Parménides, respectivamente, en vez de aclarar, ha servido para ocultar aún más sus genuinas reflexiones filosóficas, pues muchos de estos escritos se han utilizado ya sea para alabar a Heráclito o Parménides, ya sea para criticarlos y contraponerlos, o (...) bien para justificar intereses espurios. Esta Parte II de nuestro trabajo versa sobre las interpretaciones de la doctrina de la •8Zhg4" y de la *`>" en el filósofo de Elea, advirtiendo de nuevo que siempre se planteará el problema de la duda respecto a la autenticidad o falsedad, orden y estructura de sus fragmentos como fuente.As we said in the Parte I, the works of Heráclito and Parménides we find unknown in their integrity. However, few philosophers have been so commented as them. But this –diverse and contradictory critic– of the fragments heraclitanos and of the Poem of Parménides, respectively, instead of clarifying, it has been good to hide even more their genuine philosophical reflections, because many of these writings have either been used to praise Heráclito or Parménides, either to criticize them and to oppose them, or to justify spurious interests. This Part II of our work turns on the interpretations of the doctrine of the •8Zhg4" and of the *`>" in the philosopher of Elea, noticing again that [he/she] will always think about the problem of the doubt regarding the authenticity or falsehood, order and it structures of its fragments like source. (shrink)

El humanismo es algo necesario en la Filosofía, y la historia de la Filosofía nos enseña que el personalismo es punto muy importante de su reflexión. Algunos filósofos no consideran a la persona desde un ámbito meramente especulativo, sino desde una visión de praxis, en cuanto que el hombre, como persona, no es otra cosa que actividad total del espíritu. Con los términos natural y espíritu sólo se pretende efectuar una distinción, al menos de principio, con lo que denominamos lo (...) Sobrenatural. La Filosofía tiene que plantearse la finitud de la praxis humana, y debe admitir que si ésta llega hasta sus últimas posibilidades, ha de enfrentarse o con la Nada, situándonos entonces al borde de lo absurdo, o con el Ser, elevándonos a los confines del Sobrenatural. Esta última posibilidad es la que encuentra una justa motivación en la Filosofía. (shrink)

La primera mitad del siglo XVI es un momento trascendental en la historia de España. En efecto, no sólo es una época de transición del Medioevo a la Modernidad, sino que con ella asistimos a un “renacimiento” en todos los órdenes de la vida cultural, política, ideológica... En este tiempo –finales del siglo XV y mediados del XVI– los problemas del “descubrimiento”, “conquista” y “gobierno de las Indias” únicamente podían ser afrontados con pautas ideológicas heredadas de la Edad Media. El (...) problema que ahora se plantea –desde una dimensión jurídica, filosófica y teológica– es el del ‘justo título’ que tienen los Reyes cristianos de Castilla y León para ‘el sometimiento de las poblaciones indígenas’, produciéndose así uno de los acontecimientos más curiosos en la historia del mundo occidental cuando dos notables españoles, Bartolomé de Las Casas y Juan Ginés de Sepúlveda, se reunieron en Valladolid en 1550 para discutir un gran problema nacional que concernía tanto a los indios americanos como a Aristóteles. Entonces, por primera vez y quizá por última, un imperio organizó oficialmente una encuesta sobre la justicia de los métodos empleados para extender su dominio. La disputa de Valladolid ha de interpretarse claramente como el testimonio apasionado de un hecho decisivo en la historia de la humanidad: por no haber triunfado las ideas de Juan Ginés de Sepúlveda se dio un paso más, penoso e inseguro todavía, en el camino de la justicia para “todas las razas en un mundo de múltiples razas”; por hablar con tanta vehemencia Fray Bartolomé de las Casas en Valladolid en favor de los indios americanos, su larga y complicada argumentación tuvo también otra utilidad: fortaleció a todos aquellos que en su tiempo, y en los siglos que siguieron, trabajaron con la creencia de que “todas las gentes del mundo son hombres”. No bestias, ni esclavos por naturaleza, no como niños con un entendimiento limitado o estático, sino hombres que son capaces de llegar a ser cristianos, que tienen pleno derecho a gozar de sus bienes, su libertad política y su dignidad humana, y que en su creencia deberían ser incorporados a la civilización española y cristiana en vez de ser esclavizados o destruidos. (shrink)

La obra de Heráclito y Parménides nos resulta desconocida en su integridad. Sin embargo, pocos filósofos han sido tan comentados como ellos. Pero esta crítica reflexiones filosóficas, pues muchos de estos escritos se han utilizado ya sea para alabar a Heráclito o Parménides, ya sea para criticarlos y contraponerlos, o bien para justificar intereses espurios. Este trabajo versa sobre las controversias del B� (...) interpretaciones de la doctrina del filósofo de Elea sobre la �8Zhg4" y la *`>", advirtiendo que siempre se planteará el problema de la duda respecto a la autenticidad o falsedad, orden y estructura de sus fragmentos como fuente. �diversa y contradictoria� de los fragmentos de su A,DÂ MbF,TH, y de su Poema, respectivamente, en vez de aclarar, ha servido para ocultar aún más sus genuinas. (shrink)

A partir del siglo XIII se puede hablar de una "secularización" de la experiencia mística, y en esta nueva etapa que se inicia en la historia del misticismo cristiano, al Maestro Eckhart cabría definirlo con seguridad como el excepcional teólogo que proclama y justifica teológicamente-la posibilidad de reintegrar la identidad ontológica con Dios sin necesidad de abandonar el mundo. La doctrina mística del Maestro Eckhart integra armónicamente la contemplación y la actividad en el mundo, posibilitando con su propia vida y (...) sus instrucciones que la verdadera contemplación sea acción cristiana, y que la acción cristiana surja como estilo contemplativo de vida. (shrink)

ABSTRACT This article analyzes Alfonso Cuarón's Children of Men as an illustrative contemporary example of cinematic cosmopolitan utopianism. Departing from the anti-utopian bias that pervaded modes of being, cultural texts and sociology in the late twentieth century, the film rearticulates utopia as a cosmopolitan method necessary to transform nonsustainable paradigms of progress and individualist worldviews. Against an apocalyptic eco-social backdrop, the evolution of the narrative and the protagonists conveys a stressed sense of directionality forward and elsewhere in search of (...) hope. The film's use of spaces and formal choices argues against social exclusion and bigotry, prompting viewers to expand their utopian horizons outside the borders of the national. Daring to envision the end of dystopia, the film ultimately hopes for a cosmopolitan remapping of the global beyond the frameworks provided by anti-utopia, nation, risk and neoliberalism. (shrink)

In Alfonso de Cartagena's 'Memoriale virtutum' María Morrás and Jeremy Lawrance offer a new edition from the manuscripts of a compilation of Aristotle's Nicomachean Ethics addressed by the major Castilian intellectual of the day, bishop Alfonso de Cartagena, to the heir to the throne of Portugal, crown prince Duarte. The work was a speculum principis, an education for the future king in the virtues suitable to a statesman; Cartagena's choice of Aristotle was thus a significant index of the (...) advent of new Renaissance ideas. This edition shows how the "memorial" throws light on the ideological transformation of society those ideas would bring, setting new ethical guidelines for the ruling class at the crossroads between medieval feudalism and Renaissance absolutism. (shrink)

Como dijimos en la Parte I, las obras de Heráclito y Parménides nos resultan desconocidas en su integridad. Sin embargo, pocos filósofos han sido tan comentados como ellos. Pero esta crítica –diversa y contradictoria– de los fragmentos heraclitanos y del Poema de Parménides, respectivamente, en vez de aclarar, ha servido para ocultar aún más sus genuinas reflexiones filosóficas, pues muchos de estos escritos se han utilizado ya sea para alabar a Heráclito o Parménides, ya sea para criticarlos y contraponerlos, o (...) bien para justificar intereses espurios. Esta Parte II de nuestro trabajo versa sobre las interpretaciones de la doctrina de la •8Zhg4" y de la *`>" en el filósofo de Elea, advirtiendo de nuevo que siempre se planteará el problema de la duda respecto a la autenticidad o falsedad, orden y estructura de sus fragmentos como fuente.As we said in the Parte I, the works of Heráclito and Parménides we find unknown in their integrity. However, few philosophers have been so commented as them. But this –diverse and contradictory critic– of the fragments heraclitanos and of the Poem of Parménides, respectively, instead of clarifying, it has been good to hide even more their genuine philosophical reflections, because many of these writings have either been used to praise Heráclito or Parménides, either to criticize them and to oppose them, or to justify spurious interests. This Part II of our work turns on the interpretations of the doctrine of the •8Zhg4" and of the *`>" in the philosopher of Elea, noticing again that [he/she] will always think about the problem of the doubt regarding the authenticity or falsehood, order and it structures of its fragments like source. (shrink)

The paper presents some basic tenets of the works by the Franciscan Friar Alfonso Briceño, as well as of his metaphysical thought. After offering the basic structure and purpose of his monumental Controversiae, we focus on a more specific way of seeing his philosophical and theological approach, namely Controversy 5 on the infinity of God. This will allow us to see the structure of his argumentation in philosophy and theology: after putting the formulation of controversial points between the Scotist (...) and the Thomist school, he analyzes arguments against the Thomist position both in the Medieval and Baroque traditions, trying then to defend Duns Scotus’s account by a careful and articulated interpretation of his texts. (shrink)

This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of collective affective (...) intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner. (shrink)

The papers presented in this volume in honour of Alfonso Maieru cover some of the major topics of his research area. The institutional and intellectual life of university training in the Middle Ages, including the peculiar tradition of related works, is the focus of the papers by Louis Jacques Bataillon, William J. Courtenay, Jacqueline Hamesse, Zenon Kaluza, Loris Sturlese and Olga Weijers. Three papers, by Jacopo Costa, Pasquale Porro and Thomas Ricklin, deal with philosophical problems in Dante'sMonarchia and Convivio. (...) The complex interrelations between logic and the other main aspects of medieval philosophy, with a particular attention to theology, metaphysics and natural philosophy, are the core of the other papers by Stefano Caroti, Sten Ebbesen, Barbara Faes de Mottoni, Simo Knuuttila, Alain de Libera, Olga Lizzini, Costantino Marmo, Claude Panaccio, Ivan Bendwell, Irene Rosier-Catach, Lambert Marie de Rijk, Leonardo Sileo, Luisa Valente, and Albert Zimmermann. A larger number of friends and colleagues of Alfonso Maieru than those who appear as contributors and editors of this volume have warmly welcomed its publication. We could say, therefore, that it is absolutely contingent that the Editors are: Stefano Caroti (Universita degli Studi di Parma), Ruedi Imbach (Universite de Paris-Sorbonne), Zenon Kaluza (Centre d'Etudes des Religions du Livre, C.N.R.S), Loris Sturlese (Universita degli Studi di Lecce) and Giorgio Stabile(Universita degli Studi di Roma "La Sapienza"). (shrink)

The American Institute of certified public accountants (AICPA) has promulgated a Code of Professional Conduct , which has served as the primary ethical standard for public accountants in the United States for more than 20 years. It is now out of date and needs to be replaced with a code of ethics. Just as U.S. generally accepted accounting principles are being migrated toward “principles-based accounting” as part of a convergence with international financial reporting standards, a similar process needs to occur (...) with ethics. This article organizes the primary rules of the AICPA Code around five essential virtues: objectivity, integrity, inquisitiveness, loyalty, and trustworthiness. These virtues correspond to the general principles set forth in the Code of Ethics for Professional Accountants of the International Federation of Accountants (IFAC). From this virtue ethics perspective, various rules of the AICPA Code are critiqued as being inadequate at best, and poorly crafted at worst. The article concludes with the proposition that principles-based ethics serves the profession and the financial reporting process better than the current rules-based approach. (shrink)

The volume is divided into three sections.

Freedom and law in Hannah Arendt’s thought are not spontaneously compatible and one might think they are almost impossible to occur together. Due to the importance of both freedom and law this might be considered Arendt’s greatest puzzle. Many scholars have addressed this problem but few have paid attention to the answers to this difficulty she found in political events and to the eventual solution to this puzzle, the phenomenon of civil disobedi-ence. This paper aims to address this gap.

This essay is about experience, and not only about ideas. I have been drawn to write about John Cameron Mitchell’s Shortbus for a number of reasons: First, I find his work to be part of a new turn in LGBT art and media that take queer lives as a point of departure, and not only as narrative focus, for their work. These areworks that are not just about being queer, but cross the line into being queer works. Of those who (...) can be said to be a part of this recent turn, I find Mitchell’s work to be both especially philosophical and formally interesting. Not only does his work take up philosophical questions over what it means to be human, and the nature of love and sex, but also his works are produced through an organic, cooperative process that re-frames what it could mean to queer representation, political or otherwise. (shrink)

Since Stalbaum’s 1838 translation revived interest in Plato’s Timaeus, commentators have tended to bracket the discourse on Necessity, reading it as either mythical or mystical. This essay offers an interpretation of Necessity that is also an assertion of its importance for understanding the philosophically important conception of chora-space found therein. Beginning with throwing ourselves back into the Presocratic milieu, I examine what remains of Presocratic notions of kreon and ananke in order to move forward a more robust interpretation of the (...) discourse on Necessity and chora-space. (shrink)

‘Situational Analysis’ constitutes Popper's methodological proposal for the social sciences. There is an apparent inconsistency in the fact that, on the one hand, Popper maintains that we lear...

BackgroundReflexive pitch perturbation experiments are commonly used to investigate the neural mechanisms underlying vocal motor control. In these experiments, the fundamental frequency–the acoustic correlate of pitch–of a speech signal is shifted unexpectedly and played back to the speaker via headphones in near real-time. In response to the shift, speakers increase or decrease their fundamental frequency in the direction opposing the shift so that their perceived pitch is closer to what they intended. The goal of the current work is to develop (...) a quantitative model of responses to reflexive perturbations that can be interpreted in terms of the physiological mechanisms underlying the response and that captures both group-mean data and individual subject responses.MethodsA model framework was established that allowed the specification of several models based on Proportional-Integral-Derivative and State-Space/Directions Into Velocities of Articulators model classes. The performance of 19 models was compared in fitting experimental data from two published studies. The models were evaluated in terms of their ability to capture both population-level responses and individual differences in sensorimotor control processes.ResultsA three-parameter DIVA model performed best when fitting group-mean data from both studies; this model is equivalent to a single-rate state-space model and a first-order low pass filter model. The same model also provided stable estimates of parameters across samples from individual subject data and performed among the best models to differentiate between subjects. The three parameters correspond to gains in the auditory feedback controller’s response to a perceived error, the delay of this response, and the gain of the somatosensory feedback controller’s “resistance” to this correction. Excellent fits were also obtained from a four-parameter model with an additional auditory velocity error term; this model was better able to capture multi-component reflexive responses seen in some individual subjects.ConclusionOur results demonstrate the stereotyped nature of an individual’s responses to pitch perturbations. Further, we identified a model that captures population responses to pitch perturbations and characterizes individual differences in a stable manner with parameters that relate to underlying motor control capabilities. Future work will evaluate the model in characterizing responses from individuals with communication disorders. (shrink)

Review of Tarmo Toom, The Cambridge Companion to Augustine’s Confessions, Cambridge University Press, 2020, 340 pp.