The author examines the outstanding texts in Saint Augustine's works about hapiness -specially in De beata uita, Confessiones, and De Trinitate-, in order to establish interlinking points with the Ciceronian books related to this subject. The Hortensius (specially frg. 36, 39 and 79 Müller), is a reiterated and coincident reference in the different Augustine's works. It also acts as a key into other many passages of the classical philosophical tradition. On the other hand, Augustin modifies and perfects elements there contained, (...) because of his assimilation of the New Testament tradition related to this topic. (shrink)

The most recent studies concerning the compositional structure of Seneca's dialogues all agree in stating that its basic organization is due to rhetorical criteria. From this perspective, the article analyzes the general nature of refutation in Consolatio ad Helviam matrem as well as different passages from the dialogue, traditionally considered to be digressions, in order to establish its functionality. We can see from this that the apparently deliberative tenor of the Consolation is endowed with judicial and epideictic elements, and can (...) thus clarify its compositional sequence and lines of thought. (shrink)

Saint Augustine conception of freedom forges through his polemics with Manichees and Pelagians. Augustine defends the existence of freedom against the Manichees and he considerates it the real cause of evil or sin as well as capable of obteining merits. Face to Pelagians he affirms that liberum arbitrium needs God grace to do good arriving to a more perfect freedom, libertas, which consists in the need to do the good. The goal of freedom is God, man's highest good and (...) happiness. (shrink)

La filosofía analítica de la historia de Danto intenta resolver el problema del límite lógico de la historia a partir de la elaboración de la frase narrativa. Dicha solución implica el rechazo de cualquier tipo de filosofía substantiva de la historia a causa de su compromiso teórico con el realismo narrativo y la transgresión de los límites del lenguaje histórico. Sin embargo, con su filosofía del arte tendrá que garantizar la validez de la filosofía substantiva de la historia, para así (...) poder comprender la frase narrativa desde el realismo narrativo a partir de la diferencia entre history e story. (shrink)

Aristoteles (384-322 a.C.), es uno de los pensadores mas influyentes de la historia de la humanidad. Filosofo y cientifico, su obra incorpora una gran variedad de conocimientos que, a traves de la pedagogia directa, transmitio a sus alumnos. Metafisica es una obra magna del pensamiento occidental, compuesta de catorce libros -de los que presentamos una seleccion- representa un compendio de todo el saber aristotelico en el campo de la filosofia y, tambien, un elemento basico de la misma como ciencia del (...) saber y del conocimiento. Todos los problemas que ha debatido la metafisica hasta hoy tienen su origen en las ideas que Aristoteles plantea y desarrolla en este libro de libros. (shrink)

Este manuscrito pretende plantear dos ideas: la primera problematiza el origen de la universidad en tanto creación humana en sentido pragmático (Kant, 1800), para luego abordarlo en perspectiva histórica desde tres momentos: Medieval, Clásico y Ancestral, retomando autores como Rashdal (1895), Haskings (1923), Ureña (1919), Ribeiro (1971) y Dussel (2004); posteriormente se plantea el origen de la universidad más allá de su historicidad, en el interior del ser humano como cultivo de la virtud y el conocimiento poiesis en Platón (380 (...) a.C/1999). La segunda idea implica comprender que desde su origen la universidad como politeia desde la apropiación de algunos planteamientos aristotélicos (s,f/1883) y arendtianos (1997), ha posibilitado pensarse como un escenario de movilización social o continuidad del orden social establecido, donde se reflexiona críticamente en la necesidad de actualización de la universidad entre poiesis y politeia como potencia para recuperar su sentido primigenio, en tanto actitud que brota del interior del ser humano. (shrink)

El presente artículo tiene tres objetivos: a. compilar las críticas planteadas en contra del sumo bien kantiano ; b. elaborar una revisión crítica de las respectivas defensas; y c. desarrollar una nueva defensa, con énfasis en el problema de derivación. Respecto al primero punto, el artículo muestra que son al menos cinco los problemas que amenazan la doctrina: heteronomía, derivación, imposibilidad, irrelevancia y dualismo. Respecto al segundo, el artículo revela que las múltiples defensas elaboradas en nombre del sumo bien son (...) fuente, a su vez, de otros problemas, como los de incompletitud, ilusión, injusticia, deslealtad y escisión. Respecto al tercer y principal punto, y empezando por la derivación, el artículo propone ver al sumo bien como el objeto construido de la ley moral. Resuelto el problema de derivación, el artículo ofrece breves respuestas a los otros problemas en juego. El artículo también traduce por primera vez, del inglés al español, fragmentos de importantes publicaciones sobre el sumo bien. (shrink)

Este nuevo volumen de "Estudios Interdisciplinares" reúne diversas reflexiones que abordan el problema de lo natural y de lo artificial en el marco de la cultura humana. Lo natural y lo artificial son siempre parte de la naturaleza real. Pero la acción humana debe ser creadora de cultura y, por ello, tanto su vinculación a la naturaleza como su acción creadora de un mundo de artefactos posibles deben estar siempre al servicio de la especie humana, es decir, al servicio (...) de la calidad existencial y de la dignidad del hombre. (shrink)

¿Existe una incompatibilidad estructural entre fe religiosa y logos filosófico? Así parecen darlo por supuesto diversas orientaciones filosóficas de la modernidad. Sin embargo, el cristianismo ha convivido desde siempre con la filosofía, la ha acogido y cultivado. Carlos Díaz presenta en este breve trabajo la sintonía profunda que se da en la concreción real del ser humano entre el logos filosófico y el propio de la experiencia religiosa.

C’est à travers la lecture de l’Isagoge de Porphyre commentée par Boèce que l’idée d’une organisation hiérarchique du réel, fondée sur la division des genres, des espèces et des différences, était introduite dans le patrimoine culturel des intellectuels du haut Moyen Âge au niveau élémentaire de l’étude de la dialectique. Cette étude, fondement du curriculum pédagogique des arts libéraux, impliquait une considération réaliste des formes de la pensée logiquement ordonnées : seules structures authentiques du point de vue ontologique, les formes (...) sont aussi les seuls objets de la connaissance scientifique puisqu’elles seules sont véritablement exemptes de la vicissitude et de l’accidentalité. Tout au long du haut Moyen Âge, le débat, polymorphe et complexe, sur la nature des universaux introduit donc la comparaison dynamique entre différentes conceptions du réel, de la connaissance et de la science, et aussi de la capacité du langage humain de dire, de manifester et de communiquer la vérité. L’analyse historique de l’évolution et des conséquences de cette perspective philosophique, d’origine porphyrienne d’une part, boécienne et augustinienne de l’autre, se développe ici à travers certains épisodes de la spéculation du haut Moyen Âge, et en particulier à l’époque carolingienne, cherchant à contribuer à une meilleure intelligence de la naissance de la méthodologie des sciences particulières et, plus spécifiquement, de la théologie. (shrink)

This paper examines undergraduate business students' perception of corporate social responsibility in cases in which they have not attended any specific course either dealing with CSR or providing training in ethics. A survey was conducted of 535 Spanish business students as future managers. The results show that the stakeholders' perspective deserves a huge attention for those students considering what the keys of business success are. Significant differences in perception were nevertheless identified when a multifactorial analysis was undertaken. Female students are (...) more concerned about CSR issues. The maximization of value for shareholders is less valued by second- and third-year students than by first-year ones. The findings point to a number of important orientations for the future development of university curriculum. (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Experimental situations in which we observe quantum effects that deviate from the intuitive expectations of the classical world call for an interdisciplinary discussion, and one fundamental issue to be considered is the compatibility between the description of phenomena and the assumption of an objective reality. This paper discusses the ontological interpretation of Bohmian quantum mechanics, focusing on the use of the term “trajectory” and the difficulties associated with its connection to a “real” (objective) trajectory. My conclusion is that the (...) intended realistic interpretation of Bohmian trajectories is highly questionable.Los contextos experimentales que permiten la observación de efectos cuánticos contrarios a los esperables según la intuición clásica son especialmente adecuados para una discusión multidisciplinar, en particular sobre la compatibilidad entre la descripción fenomenológica y una pretendida realidad subyacente. Este artículo discute la interpretación ontológica de la mecánica cuántica en la interpretación de Bohm, centrándose principalmente en su uso del término “trayectoria” y las dificultades inherentes a su conexión con un concepto “real” (objetivo) de la misma. La conclusión es que la pretendida interpretación realista de las trayectorias bohmianas es muy cuestionable. (shrink)

"Filone di Alessandria, La filosofia mosaica: La creazione del mondo, secondo Mosè, trad, de C. Kraus Reggiani, Le allegorie delle Leggi, trad. di R.Radice; Prefazioni, apparati e commentari di R. Radice; Monografia introduttiva di G. Reale e R. Radice, Milano, 1987 (Rusconi, 580 páginas)." published on 30 Mar 1990 by Brill.

Si prescindiéramos de la composición acto-potencial entre «essentia» y «esse» en la línea del ente creado, necesariamente nos veríamos arrojados al monismo spinozista, esto es, a admitir que solamente hay una substancia (a) única, (b) infinita, (c) increada, (d) necesariamente existente, (e) acto puro, (f) identificada, en último término, con la misma substancia de Dios. En el capítulo LII del segundo libro de la Summa contra gentiles, Santo Tomás obtiene esos atributos divinos a partir de siete argumentos que tienen como (...) objetivo probar que, en el caso que no se aceptara la diferencia real entre essentia y esse en el ente finito —tanto material como inmaterial—, necesariamente deberíamos reconocer que sólo hay una substancia con los seis atributos anteriormente mencionados (cada argumento da lugar a un atributo distinto, exceptuando los dos primeros que desembocan en el mismo, a saber, el de la unicidad). En el artículo presente, siguiendo la interpretación de Norberto del Prado, nos proponemos exponer cómo puede refutarse el monismo spinozista desde la doctrina de Santo Tomás en dos etapas: la primera viene representada por el ya citado capítulo de la Summa contra gentes; la segunda, por la cuarta vía (Summa Theologiae, I, q.2, a.3). (shrink)

Analizo en este trabajo el alcance real de la idea de "espíritu del pueblo" en el pensamiento jurídico de E C v Savigny Sugiero la posibilidad de que las apelaciones al espíritu del pueblo no sean más que una pantalla retórica que encubre una opción de fondo por una visión lógico-sistemática (y ahistórica) del Derecho, en la que jugaría un papel importante la idealización del Derecho romano en cuanto ratio scripta.

The Constitutional State, in its initial configuration as a liberal Constitutional State, recognised a series of basic individual rights as fundamental rights. Subsequently, in the second half of the 20 th century, social, economic and cultural rights were integrated into the Constitution, creating the social Constitutional State. However, although said group of rights are always mentioned as a compact group, or a package of rights, in fact the second recognition only took place, in the strictest sense, with respect of social (...) and economic rights, and, to a much lesser degree, in respect of cultural rights. Largely, the cultural rights are forgotten rights in the Constitutional State, but today our society is multicultural. This is a contradiction. The text provides the basis for a progressive recognition of cultural rights in the Constitutional State. Also, the text discusses the benefits for all if we consider these rights as rights of the person, that is, as rights of all persons and not only of minorities. (shrink)

Analizo en este trabajo el alcance real de la idea de "espíritu del pueblo" en el pensamiento jurídico de F. C. v. Savigny. Sugiero la posibilidad de que las apelaciones al espíritu del pueblo no sean más que una pantalla retórica que encubre una opción de fondo por una visión lógico-sistemática (y ahistórica) del Derecho, en la que jugaría un papel importante la idealización del Derecho romano en cuanto ratio scripta.

This essay answers the question: Which are the themes often considered as “Philosophy of Law” that are of concern to legal scholars? My answer seeks to sort out how the “thematic content” has become into what today is known as “Philosophy of Law” to legal scholars (against “Philosophy of Law” to philosophers). To deal with this question I will consider Norberto Bobbio’s point of view.Resumen:En este texto trato de responder a la pregunta: ¿cuáles son los temas calificados generalmente como “de (...) filosofía del derecho” que nos interesan a los juristas? Mi respuesta se dirige a desgranar cómo se ha ido construyendo el “contenido temático” más habitual que hoy identifica a la filosofía del derecho de los juristas (frente a la filosofía del derecho de los filósofos). Para tratar esta cuestión examino el punto de vista de Norberto Bobbio. En nuestro tiempo, dicha perspectiva constituye el punto de partida en la discusión de cuáles son los ámbitos problemáticos más habituales de la reflexión teórico-jurídica. (shrink)

El texto analiza y sistematiza de un modo completo la doctrina quesustenta el deber de motivación de las sentencias judiciales en el Estadoconstitucional. Este deber se encuentra anclado al Estado de Derechoy a sus principios, valores y derechos recogidos por la Constitución,al sistema «político» de la Democracia y al sistema «jurídico» delEstado constitucional. Abordo las peculiaridades de la motivación judicialen cada una de estas dimensiones (Estado de Derecho y Constitución,sistema político y sistema jurídico), y en el ámbito del sistemajurídico, me (...) detengo especialmente en la problemática más habitual dela motivación judicial en relación a los principios de la decisión judicial(parte fáctica y parte normativa) en el ámbito de desarrollo de lapraxis jurídica. Finalmente, abordo las principales patologías de lamotivación judicial que surgen en la actividad profesional de los jueces,juezas y tribunales de justicia. (shrink)

Judges have a duty to decide judicial cases, however, judicial decision will vary and will have certain characteristics depending on the kind of case at hand: this article address three kinds of judicial cases: clear cases, borderline cases and pivotal cases. The purpose: discuss if relying on these classifications is useful or not in light of the unity in judicial adjudication principle.Resumen:Los jueces tienen el deber general de resolver los casos judiciales; sin embargo, la decisión judicial variará y tendrá ciertas (...) características dependiendo del tipo de caso; son tres los tipos de casos judiciales que este artículo estudia: clear cases, borderline cases y pivotal cases. El objetivo: intentar descubrir si adoptar una de las tipologías señaladas vulnera o reafirma el principio de unidad propio de la aplicación judicial. (shrink)

La fundación de la revista La Ciencia Tomista se debe a los superiores de la Provincia dominicana de España. Con ella pretendían hacerse presentes en el mundo de la cultura española, a semejanza con otras revistas entonces publicadas por las instituciones religiosas renovadas tras el Concordato de 1851. Y también pretendían integrarse en el tomismo renovado bajo los auspicios de León XIII. El primer director de la revista fue el Fr. Alonso-Getino, quien le confirió su carácter de revista de (...) alta divulgación científica, filosófica y teológica y de atalaya de los movimientos culturales en España. El director de la revista fue elegido contando con sus méritos de joven profesor e investigador en el área de la historia de la teología española. Esos méritos se acrecentaron con los años y se convirtió en adalid de la investigación histórica dominicana. Su brillante carrera quedó, sin embargo, truncada por los acontecimientos de la guerra civil española y por la condenación por la S. C. del Santo Oficio de una obra suya en la que había puesto sus mejores sentimientos.La Ciencia Tomista journal was created by the religious superiors of the Province of Spain. They tried with it to be present in the world of the Spanish culture, as other journals published then by religious institutions renewed after the 1851 concordat did. They also tried to integrate into an updated Thomism sponsored by Leo XIII. Fr Alonso-Getino was the Director of the journal and the one who gave it the character of a high popular scientific, philosophical and theological journal, being a watchtower of the cultural movements in Spain. The journal director was chosen taking in account his merits as a young professor and researcher into the history of the Spanish theology. Those merits increased year after year and he became a leader of the Dominican historical investigation. However, his brilliant career was cut short by the Spanish war and the censure by the Sacred Congregation of the Holy Office of one of his books in which he had set his best feelings. (shrink)

Fr. Francisco de Vitoria.--Fr. Domingo de Soto.--Fr. Melchor Cano.--Fr. Domingo Báñez.--Fr. Alonso de Castro.--El p. Luis de Molina.--El p. Gabriel Vázquez.--El p. Francisco Suárez.

Comment: This translation contains a correction of an argument in the original English edition, a correction that was subsequently made in the 1999 English Paperback edition, The correction is described below in the final paragraph. Differences in language can seriously restrict one's access to, and knowledge of, the philosophical work that's being done in other countries, and before the publication in 1997 of my book Time, Tense, and Causation, I was not aware of the depth of interest, in Italy, in (...) analytical philosophy in general, and metaphysics in particular. Since that time, however, I've had the opportunity of talking to, and corresponding with, Italian philosophers who are currently working very intensely on problems in the philosophy of time. I very much enjoyed those discussions, and so I'm very pleased indeed that my book has now been translated into Italian. -/- The introduction to the book will provide readers with quite a detailed overview of my approach to the philosophy of time, and of the main theses that I am defending. But perhaps it will be helpful here if I try to sketch, very briefly, the big picture. -/- The central issue in the philosophy of time concerns the choice between tensed and tenseless accounts of the nature of time – or, as I prefer to express it, between dynamic and static conceptions of reality. According to tensed (or dynamic) accounts, there are significant ontological differences between the past, the present, and the future – either because the world contains intrinsic tensed properties of passiveness, presentness, and futurity, or else because the past, the present, and the future are not all equally real. In contrast, according to tenseless (or static) views of the nature of time, there are no intrinsic tensed properties, and the past, the present, and the future are all equally real. In this book, I defend a dynamic view of time dash specifically, one according to which, while the past and the present are now real, the future is not. This view has, of course, a very long history, with a version of it having been defended by Aristotle in his famous discussion of the sea battle tomorrow, in which he argued that, although it is now true – indeed necessarily so – that either there will be a sea battle tomorrow or there will not be one, it is not now true that there will be a sea battle tomorrow, and not now true that there will not be one. Only when tomorrow comes will the world contain states of affairs that make one of these propositions true, and the other false. -/- But while this general view of the nature of time has a very long and distinguished history – and also seems, intuitively, quite appealing – it has become clear, especially in this century, that it is exposed to very strong objections – objections moreover, that come not merely from philosophy, but also from contemporary physics, and especially from Einstein's special theory of relativity. One of the main challenges accordingly, for any defense of a tensed or dynamic view of time, is to show that those objections can be answered. -/- In grappling with those objections, however, one thing that emerged very clearly was that some theses that defenders of tensed approaches to time have traditionally viewed as absolutely essential must be abandoned as unsound. The result is that. I was led to a view of the nature of time that is, in many respects, intermediate between tenseless views of time and traditional tensed approaches. In particular, advocates of traditional tensed views almost always maintain that the simplest temporal facts are themselves inherently tensed: they consist of facts such as, for example, that is certain apple is now red. But I maintain that, on the contrary, the simplest temporal facts, rather than being intrinsically tensed, are facts to the effect, for example, that a certain apple is now red at time t. On this fundamental issue, then, I agree with those who accept a tenseless or static view of time, since they too hold that the simplest tensed facts ¬– and indeed all tensed facts – are not tensed facts. How, then, does my approach to the nature time differ from a tenseless or static approach? The answer is that I also maintain that, although basic tensed facts are not inherently tensed, the world is nevertheless a dynamic one, since every present moment is a point at which things come into existence. Events, therefore, are not merely actual or nonactual – as is maintained by advocates of tenseless approaches to time. Rather an event is actual as of some time, and not actual as of other times. One needs, therefore, a temporally indexed notion of actuality, according to which an event is not actual until the time at which it occurs, and given that notion, one can explain, in a straightforward fashion, what it is for events to lie in the past, the present, and the future, and in the way that entails that the past and the present are real, but the future is not. -/- One task, as I have said, is to show that the many objections that have been advanced against dynamic conceptions of the world dash by philosophers – such as McTaggart, Quine, Smart, Putnam, and Mellor – can be answered. But even if, as I claim, this can be done, one is still left, of course, with the question of what positive reason there is, if any, for accepting a tensed or dynamic view of the world. -/- The argument that I develop in response to this question centers upon the concept of causation, and here I argue, first, that there are decisive objections to reductionist approaches to causation; secondly, that it is possible to set out a very plausible realistic account of the nature of causation; and, thirdly, that the crucial postulates that are involved in that account can only be satisfied in a dynamic world – indeed only in a dynamic world in which the past and the present are real, but the future is not. -/- This way of defending the view that our world is a dynamic one also has implications for some other issues – in particular, issues connected with the subtle and very difficult metaphysical question of the relation between time and causation. Thus, after setting out the above argument, I attempt to show that if causation can exist only in a dynamic world, then one can both demonstrate that backward causation is logically impossible and defend the view that the direction of time is to be defined in terms of the direction of causation, rather than vice versa. -/- Finally, a comment on the text. It involves one major change from the original English edition – namely in sections 4. 6.2 and 4.7. The change in those sections involves the crucial part in my argument both for the claim that our world is one where the past and present are real, but the future is not, and for the claim that backward causation is logically impossible. It was pointed out to me by Kenji Murota, a graduate student of philosophy at Keio University, that there was a problem in my original formulation of that argument. I'm grateful to him for his incisive criticism, and I'm pleased that I've had the opportunity of correcting that argument in the present edition. (shrink)

Existen diversas interpretaciones de la teoría económica de Keynes que rivalizan acerca de cuál es su verdadera aportación. Ni siquiera las matematizaciones y reconstrucciones lógicas que se han hecho de tal teoría coinciden en algunos aspectos esenciales. A partir de esto, la propuesta de este trabajo es que una reconstrucción estructuralista, por su énfasis en los términos T-teóricos, puede ayudar a esclarecer la identidad de esa teoría. Así, a partir del análisis de los criterios de T-teoricidad de la concepción estructuralista, (...) así como del análisis de algunas reconstrucciones estructuralistas de la teoría keynesiana, se propone aquí qué términos Keynes-teóricos pueden darnos algunos de los rasgos de identidad más importantes de esta teoría. /// There are several interpretations of the Keynes's economical theory which corrival about what is the truly insight of this theory. Even the mathematical or logical models of this theory do not coincide in some essential aspects. The proposal of this work is that a structuralist reconstruction of the Keynes's theory, because of its emphasis on the T-theoretical terms, can be a help for the clarification of the identity of the said theory. Then, on the basis of an analysis about the criterions for the T-theoretical terms, and about some structuralist reconstructions of the Keynesian theory, I suggest here which Keynes-theoretical terms can give us an important part of the identity of that theory. (shrink)

En el s. XVII se mantienen dos versiones rivales sobre el intelecto agente que tuvieron su inicio en el s. XIII: el tomismo y el escotismo. En este trabajo se estudia un representante español de cada una de ellas. Francisco Palanco (tomista) y Francisco Alonso Malpartida (escotista). Ambos sostienen la existencia del intelecto agente en el hombre y su papel abstractivo, y ambos niegan que en esta vida podamos conocer de modo natural al margen de la abstracción. Pero el (...) primero defiende la distinción real entre ambos intelectos, mientras que el segundo sólo admite una distinción formal. (shrink)

L'auteur résume dans cet article le contenu du commentaire du Phèdre qui doit paraître en mai 1998. Le Phèdre constitue un véritable « manifeste » qui présente un programme dans lequel Platon, alors âgé de soixante à soixante-cinq ans environ, prend position sur la question de l'écriture, à un moment où celle-ci était en train de se substituer à l'oralité pour constituer un instrument de communication privilégié. Dans le Phèdre, Platon veut montrer que, au moment même où il écrit, il (...) est le plus grand écrivain de la Grèce. Il démontre ce point en deux étapes: il entame tout d'abord une « joute oratoire » avec Lysias, alors considéré comme le meilleur écrivain de son temps, où il fait montre de sa supériorité sur les rhéteurs tant sur la forme que sur le contenu; il propose ensuite une théorie de l'art d'écrire dont le caractère adéquat se fonde sur la méthode dialectique. Il énonce de surcroît les trois critères fondamentaux qui doivent gouverner tous les discours, que ceux-ci soient écrits ou oraux: 1 / il faut connaître l'essence de la chose dont on parle; 2 / il faut connaître la nature des âmes auxquelles on s'adresse; 3 / il faut adapter les contenus des messages que l'on veut communiquer aux capacités de réception des âmes auxquelles on s'adresse. Toutefois, les messages du philosophe ne peuvent être transmis par la seule écriture: les choses les plus précieuses, le philosophe les écrit dans les âmes des hommes, autrement dit, il les communique dans le registre de l' « oralité dialectique ». Les discours écrits n'ont aucune autonomie, puisqu'ils ont, de fait, besoin du « secours » de l'auteur. Pour comprendre les discours écrits, fussent-ils les meilleurs, une connaissance préalable des choses dont ils traitent est nécessaire, connaissance qui ne peut être obtenue que par des voies différentes de celles que fournissent les discours écrits. The author summarizes in this article the content of his Phaedrus' commentary which will appear in May of 1998. The Phaedrus constitutes a true « manifesto ». It presents a programme in which Plato (who was then aged sixty or sixty-five), defends a position on the question of writing at a time when writing was being substituted for orality as the primary instrument of communication. In the Phaedrus, Plato wants to show, while he is writing it, that he is the greatest writer in Greece. He demonstrates this point in two stages: first, he initiates an « oratorical contest » with Lysias who was then considered the best writer of this time, where he shows his superiority over the orators both in form and in content; then, he proposes a theory of the art of writing the appropriate character of which is based on the dialectical method. Moreover, Plato states the three primary criteria which must govern any discourse whether oral or written: 1 / knowledge of the essence of what one speaks; 2 / knowledge of the nature of the souls to be addressed; 3 / knowledge of the content of the messages that one addressed. However, the messages of the philosopher cannot be transmitted only by writing. The most precious things are written by the philosopher in the souls of men, in other words, he communicates them in the register of dialectical orality. Written discourses have no autonomy since they need the « help » of the author. To understand written discourse, including the best, a preliminary knowledge of the things with which they deal is necessary, knowledge which can only be obtained through paths different from those which are provided by written discourse. (shrink)

La atención relativamente escasa que los estudiosos del filósofo y científico norteamericano Charles S. Peirce (1839-1914) han prestado a lo largo de los años a las dimensiones religiosas de su pensamiento siempre me ha parecido cuando menos sorprendente. Desde mis primeras lecturas de Peirce me impresionó profundamente esa desatención que tanto contrastaba con la ubicuidad de las referencias religiosas en los escritos de Peirce, especialmente en sus años de madurez. En mis encuentros con reconocidos estudiosos peirceanos solía preguntarles acerca de (...) Dios y la religión en Peirce, y la respuesta que recibí casi siempre fue que efectivamente había una gran cantidad de cuestiones religiosas en su obra, pero que no estaban interesados en ellas. Por otra parte, me sorprendió gratamente que el fallecido novelista Walker Percy se considerara a sí mismo en su correspondencia con Ken Ketner como “un ladrón de Peirce”, aspirando a “usar a CSP como uno de los pilares de la apologética cristiana”. Me pareció que el novelista converso al catolicismo estaba en algún sentido mucho más cercano al Peirce real que aquellos estudiosos a los que les había preguntado acerca de Dios y la religión en Peirce. -/- El objetivo de este artículo es subrayar el hecho de que para Peirce la creencia en Dios no es sólo un producto natural de la abducción o "instinto racional", de las conjeturas educadas del científico o del hombre corriente, sino que también la creencia en Dios y el desarrollo científico están interrelacionados. No sólo la creencia en Dios es capaz de cambiar la conducta del creyente, sino que de acuerdo con Peirce la realidad de Dios dota de sentido a toda la empresa científica. Esto puede sonar un poco extraño a los oídos positivistas contemporáneos, pero para comprender realmente a Peirce es preciso estudiar sus preocupaciones religiosas, que de forma creciente se consideran quizá tan importantes filosóficamente como sus preocupaciones científicas6. Más aún, en algún sentido quiero sugerir que para Peirce la actividad científica es una empresa genuinamente religiosa, quizá incluso la actividad religiosa por excelencia, y que separar religión y ciencia es contrario tanto al espíritu científico como al Peirce real. (shrink)

The Gait Deviation Index is a multivariate measure of overall gait pathology based on 15 gait features derived from three-dimensional kinematic data. GDI aims at providing a comprehensive, easy to interpret, and clinically meaningful metric of overall gait function. It has been used as an outcome measure to study gait in several conditions: cerebral palsy, post-stroke hemiparetic gait, Duchenne muscular dystrophy, and Parkinson’s disease, among others. Nevertheless, its use in population with Spinal Cord Injury has not been studied yet. The (...) aim of the present study was to investigate the applicability of the GDI to SCI through the assessment of the relationship of the GDI with the Walking Index for Spinal Cord Injury II. 3D gait kinematics of 34 patients with incomplete SCI was obtained. Besides, 3D gait kinematics of a sample of 50 healthy volunteers was also gathered with Codamotion motion capture system. A total of 302 and 446 strides were collected. GDI was calculated for each stride and grouped for each WISCI II level. HV data were analyzed as an additional set. Normal distribution for each group was assessed with Kolmogorov-Smirnov tests. Afterward, ANOVA tests were performed between each pair of WISCI II levels to identify differences among groups. The results showed that the GDI was normally distributed across all WISCI II levels in both iSCI and HV groups. Furthermore, our results showed an increasing relationship between the GDI values and WISCI II levels in subjects with iSCI, but only discriminative in WISCI II levels 13, 19, and 20. The index successfully distinguished HV group from all the individuals with iSCI. Findings of this study indicated that the GDI is not an appropriate multivariate walking metric to represent the deviation of gait pattern in adult population with iSCI from a normal gait profile when it is compared with the levels of walking impairment described by the WISCI II. Future work should aim at defining and validating an overall gait index derived from 3D kinematic gait variables appropriate for SCI, additionally taking into account other walking ability outcome measures. (shrink)

Companies' perceptions of corporate social responsibility have been only partially analyzed from an individual perspective that focuses on personal characteristics and professional backgrounds. However, a gap exists in the research on manager leadership styles and CSR perceptions from a gender perspective. Therefore, this article analyzes differences in attitudes toward various dimensions of CSR by focusing on the leadership styles—transformational, dominance, and dual perspectives—of male and female managers in Spain. A total of 391 respondents in top management positions in Spain were (...) surveyed. The findings revealed similarities and differences between genders with respect to leadership styles and CSR perceptions by dimension using a univariate analysis. A causal model that employed structural equation modeling was also estimated. The findings suggest that for transformational and dual leadership styles, Spanish women may be more adaptable and effective at pursuing company sustainability than Spanish men. However, dominance leadership was found to be the worst leadership style for deploying a CSR strategy. A number of conclusions for business management can be drawn, and some directions for future research are provided. (shrink)

Dans le Second Alcibiade, Socrate propose une prière simple pour les « bonnes choses » comme exemple de la manière adéquate de s’adresser aux dieux et il l’attribue au « poète ». Jusqu’à présent, une telle prière a été étudiée comme exemple de prière philoso­phique, c’est-à-dire en tant que discours sur la prière plutôt que comme prière en tant que telle. Même si elle fait partie intégrante de l’enseignement proposé par Socrate dans ce dialogue, sa signification véritablement liturgique ne peut (...) être minimisée. En regard des autres prières platoniciennes, la prière du poète se présente comme une réponse concrète, propédeutique, répondant à une nécessité pratique. Il s’agit de chercher la manière la plus générale possible d’éviter les conséquences néfastes d’une prière irréfléchie et peu respectueuse à l’égard des dieux.In Alcibiades II Socrates provides a prayer simply for “good things” as an instance of the proper way to address the gods and ascribes it to the “poet”. This prayer has been studied up to now as a philosophical prayer, an instruction on prayer much more than a prayer in its own right. Even if it is understood as a part of the philosophical teaching proposed by Socrates in the dialogue, its actual and authentic liturgical meaning cannot be overlooked. Compared to the other platonic prayers, the poet’s prayer seems to be a real and propaedeutic answer to practical necessity in order to find the most general way of avoiding the aftermath of an apathetic, disrespectful prayer to the gods. (shrink)

Identity itself has become complex and fragmented in our age, and in this sense, perhaps conventional categories as cosmopolitanism therefore no longer suit us very well. Conceptualizing the intellectual landscape between reactionary localism and vapid universalism, is where the debate in ethical cosmopolitanism has landed today. Although it shows no real sign of theoretical resolving or slowing, cosmopolitan theory has taken more explicitly new direction connected with the project associated with Martha Nussbaum’s thought. I propose to deal in this (...) paper her ultimately and re-articulated cosmopolitan ideas. (shrink)