Churches and communities of believers live their faith through a disposition and supportive attitude toward disadvantaged groups, this way they become a social network of support to the neediest. The processes of social integration are softened and problems arising are therefore solved more successfully, this is especially important when a new vital project starts or someone enters in a new society, as in the case of immigration. This research analyzes the role of social welfare networks of minority religions and the (...) social action they do. After a reflection on the social dimension of the concept of solidarity and the function of solidarity in religion, we collect the experiences of the protagonists, through semi-structured interviews on the role of the community of believers in the social integration of newcomers. (shrink)

RESUMENEl presente artículo examina el análisis efectuado por La Mothe le Vayer acerca del hecho religioso y su problemática en su obra Dialogues faits à l´imitation des anciens. Desde un acusado escepticismo, presenta la religión como una construcción cultural y convencional. La filosofía, en tanto ejercicio de análisis escéptico, ofrecerá una visión de la moral y la religión alejadas por completo de toda sacralizad. Serán, sin embargo, instrumentos muy útiles para el Estado y, si se administran bien, redundarán en la (...) cohesión social y en la pax politica.PALABRAS CLAVEESCEPTICISMO, CONVENCIÓN, RAZÓN DE ESTADOABSTRACTIn this paper we examine the analysis carried out by La Mothe le Vayer of the religious matter and its problems in his work Dialogues faits à l´imitation des anciens. From a marked scepticism, he presents religion as a cultural and conventional entity. Philosophy, as an exercise of sceptical analysis, offers a view of morality and religion totally removed from any sacredness. Both are, however, very useful instruments for the State and, when well administered, beneficial to social cohesion and pax politica.KEY WORDSSCEPTICISM, CONVENTIOM, REASON OF STATE. (shrink)

El presente artículo examina el pensamiento de Savinien de Cyrano de Bergerac tal y como se expresa en dos de sus obras fundamentales: L'autre Monde ou les états et empires de la lune e Histoire comique des états et empires du Soleil . En ellas expresa de forma mordaz y extremadamente crítica sus posiciones cosmológicas y filosóficas. Este componente polémico se extiende en Cyrano ya no sólo hacia una cosmología tradicionalmente aliada con el Cristianismo, sino al antropocentrismo cristiano y a (...) importantísimos dogmas teológicos, como la cristología, la providencia o la inmortalidad del alma. (shrink)

Transition experienced by trans people shakes Social Sciences conven-tional understanding of time and space as static analytical units based on tradi-tional biological and physical axioms. Overcoming sexual binarism entails also questioning time and space as isolated elements to become, instead, entangled realities. Departing from trans studies and Halberstam´s concepts of queer temporalities and space as theoretical framework, this papers lines up the indi-vidual story of a trans man with physical disability and ASD with social “trans-formations”, by linking the exposition of (...) the body with the transgression of heteronormative cis time, to be replaced, gradually by trans temporality and new ways of cohabitating spaces. (shrink)

El discurso primordialista sobre el origen de las identidades sociales etno-nacionales sigue latiendo en algunos enfoques históricos, antropológicos, políticos y jurídicos de las sociedades modernas, camuflado en otras formas iusnaturalistas y biologicistas de concebir los atributos culturales, étnicos, religiosos, conductuales, e incluso económicos de los pueblos. Este artículo pretende presentar, por el contrario, la construcción de las identidades nacionales desde el punto de vista modernista y analizar su papel como discurso que pretende reforzar estructuras de poder, producidas porque tienen utilidad (...) estratégica para el logro de bienes materiales o políticos, formalmente en nombre del grupo, pero de hecho solamente con objeto de dar ventaja a los líderes o las élites. Cuando llevan aparejado un carácter político, las identidades nacionales, culturales y étnicas son susceptibles de provocar conflictos violentos, la naturalización de la violencia y la deshumanización de otros grupos tienen lugar a menudo cuando de conflictos etno-nacionalistas se trata. (shrink)

RESUMEN Se explora la relación entre las dimensiones proposicional y no proposicional de la creencia religiosa para mostrar que la última dirige el proceso de justificación y representa su límite. Se defiende que la no proposicional también tiene valor cognitivo, porque constituye una suerte de elección epistémica preteórica que no es exclusiva de la fe religiosa. Se explora la noción de ambigüedad religiosa, tanto a nivel intelectual como experiencial, y se sostiene que la relación entre la dimensión proposicional y la (...) no-proposicional de la fe está mediada por la función directiva de las presuposiciones metafísicas instauradas por la experiencia religiosa. ABSTRACT The article explores the relation between the propositional and non-propositional dimensions of religious belief in order to show that the latter guides the process of justification and represents its limit. It argues that the non-propositional dimension also has cognitive value because it constitutes a sort of pre-theoretical epistemic election that does not pertain exclusively to religious faith. The article also delves into the notion of religious ambiguity, both in its intellectual and experiential interpretations, and argues that the relationship between the propositional and the non-propositional dimensions of faith is mediated by the guiding role of the metaphysical presuppositions established by religious experience. (shrink)

El programa “Educación en Igualdad” surge de un estudio descriptivo proyectivo, diseñado para mejorar la valoración del enfoque de género en docentes de una institución educativa, en base a las teorías científicas, las características de la unidad de análisis -cuya muestra fue de 30- y al nivel de valoración del enfoque de género identificado con un cuestionario con confiabilidad de 0,963 en el Alfa de Cronbach. El presente artículo busca darlo a conocer como un programa formativo para la transversalización efectiva (...) del enfoque de género, elaborado e implementado bajo un enfoque holístico y transdisciplinar, a través de 15 talleres educativos. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

BackgroundRespect for autonomy is a key concept in contemporary bioethics and end-of-life ethics in particular. Despite this status, an individualistic interpretation of autonomy is being challenged from the perspective of different theoretical traditions. Many authors claim that the principle of respect for autonomy needs to be reconceptualised starting from a relational viewpoint. Along these lines, the notion of relational autonomy is attracting increasing attention in medical ethics. Yet, others argue that relational autonomy needs further clarification in order to be adequately (...) operationalised for medical practice. To this end, we examined the meaning, foundations, and uses of relational autonomy in the specific literature of end-of-life care ethics.MethodsUsing PRESS and PRISMA procedures, we conducted a systematic review of argument-based ethics publications in 8 major databases of biomedical, philosophy, and theology literature that focused on relational autonomy in end-of-life care. Full articles were screened. All included articles were critically appraised, and a synthesis was produced.ResultsFifty publications met our inclusion criteria. Twenty-eight articles were published in the last 5 years; publications were originating from 18 different countries. Results are organized according to: (a) an individualistic interpretation of autonomy; (b) critiques of this individualistic interpretation of autonomy; (c) relational autonomy as theoretically conceptualised; (d) relational autonomy as applied to clinical practice and moral judgment in end-of-life situations.ConclusionsThree main conclusions were reached. First, literature on relational autonomy tends to be more a ‘reaction against’ an individualistic interpretation of autonomy rather than be a positive concept itself. Dichotomic thinking can be overcome by a deeper development of the philosophical foundations of autonomy. Second, relational autonomy is a rich and complex concept, formulated in complementary ways from different philosophical sources. New dialogue among traditionally divergent standpoints will clarify the meaning. Third, our analysis stresses the need for dialogical developments in decision making in end-of-life situations. Integration of these three elements will likely lead to a clearer conceptualisation of relational autonomy in end-of-life care ethics. This should in turn lead to better decision-making in real-life situations. (shrink)

En la obra de Gómez Dávila, se manifiesta una genuina teología política, un análisis religioso de la política. El artículo se enfoca en algunas fuentes teológicas del pensamiento moderno desde la óptica de Gómez Dávila, con miras a comprender el proceso de secularización como fenómeno político distintivo de la Modernidad. Para ello, en primer lugar, se explica la importancia del siglo xiii como siglo de rupturas en la cosmovisión católica a partir de la influencia del pensamiento de Averroes. (...) En segundo lugar, se muestra cómo las ideas averroístas tienen eco en Pascal y en el Romanticismo, para ubicar a Gómez Dávila en la disputa averroísta. Por último, se presenta la conclusión, cuya idea principal es que, para Gómez Dávila, solo un fideísta y místico medieval es genuinamente reaccionario, pues el diálogo fe-razón tomista subyace tras la concepción moderna de la política. (shrink)

Este artículo perteneciente a la sección de Bioética en Práctica de la revista Persona y Bioética 24, fue publicado originalmente en El Mundo, el primero de abril de 2019. La columna puede consultarse en esta URL https://www.elmundo.com/noticia/ Diagnosticospresupuestos-y-mercados/376170. Así mismo, el texto se dejó tal y como aparece en el publicado. El autor autorizó la publicación en esta revista y por ser una publicación para El Mundo, los derechos de autor no están bajo la licencia Creative Commons Atribución-NoComercial-SinDerivadas 4.0 Internacional (...) de la Revista. (shrink)

El presente artículo busca presentar consideraciones bioéticas y antropológicas relacionadas con el documentado hecho de la alta pérdida de embriones que ocurre con la aplicación de las tecnologías de reproducción asistida en humanos. Se ilustran datos numéricos disponibles, provenientes del “2013 Assisted Reproductive Technology. National Summary Report” del CDC. Dada la alta pérdida de vidas humanas en estos procesos y los factores de insolidaridad y de ocultamiento del respeto por el derecho a la vida humana sin excepción, se plantea la (...) existencia de una similitud con la trágica situación de los náufragos de la Medusa, clásica obra de Géricault, en los inicios del siglo XIX. Se intenta, además, desde la disciplina de la bioética, llamar la atención sobre la necesidad de una formación de la conciencia crítica en este tema, pues no todo lo factible técnicamente tiene licitud ética a la luz de la razón. (shrink)

Reseña del libro: Giovanni Reale. Invitación al pensamiento antiguo. San Pablo, Océano Azul, 2017. 134 p.

BackgroundRespect for autonomy is a paramount principle in end-of-life ethics. Nevertheless, empirical studies show that decision-making, exclusively focused on the individual exercise of autonomy fails to align well with patients’ preferences at the end of life. The need for a more contextualized approach that meets real-life complexities experienced in end-of-life practices has been repeatedly advocated. In this regard, the notion of ‘relational autonomy’ may be a suitable alternative approach. Relational autonomy has even been advanced as a foundational notion of palliative (...) care, shared decision-making, and advance-care planning. However, relational autonomy in end-of-life care is far from being clearly conceptualized or practically operationalized.Main bodyHere, we develop a relational account of autonomy in end-of-life care, one based on a dialogue between lived reality and conceptual thinking. We first show that the complexities of autonomy as experienced by patients and caregivers in end-of-life practices are inadequately acknowledged. Second, we critically reflect on how engaging a notion of relational autonomy can be an adequate answer to addressing these complexities. Our proposal brings into dialogue different ethical perspectives and incorporates multidimensional, socially embedded, scalar, and temporal aspects of relational theories of autonomy. We start our reflection with a case in end-of-life care, which we use as an illustration throughout our analysis.ConclusionThis article develops a relational account of autonomy, which responds to major shortcomings uncovered in the mainstream interpretation of this principle and which can be applied to end-of-life care practices. (shrink)

This chapter proposes that the cognitive mechanisms of joint attention (defined as a combination of attention following skills with attention contact skills) are not metarepresentational in nature, but based upon the coordination of two different types of intentional understanding — third-person and second-person intentions — that are represented at the level of a sensorimotor notion of others as subjects. This proposal is developed and analyzed from a comparative perspective through a review of findings concerning apes, typically developing children, and children (...) with autism. It is argued that each of these populations illustrates a different type of joint attention system based upon different notions of the other as a subject. (shrink)

Después de la publicación de su tesis doctoral titulada La acción (1893), el filósofo francés Maurice Blondel escribió algunas obras en las que trató asuntos de enorme importancia, tanto en el campo filosófico como teológico, que desarrollaron las temáticas centrales de La acción, obra que a finales del siglo XIX generó tanto revuelo en el ambiente filosófico francés. Con la conciencia de su actualidad y su inmenso valor para una perspectiva novedosa de la metafísica y el diálogo fe-razón, se pretende (...) aquí una aproximación a cuatro obras que los estudiosos del pensamiento blondeliano han llamado “menores”. El presente artículo desarrolla los principales aportes de dichas obras a la reflexión filosófica contemporánea, indagando al mismo tiempo por la filosofía de la acción en cada una de ellas. Después de una corta biografía del pensador en cuestión, se abordará el significado de la filosofía de la acción con vistas a su elucidación para el lector. Posteriormente se presentará el contexto histórico de cada obra y se mostrarán sus vínculos con La acción, para terminar con algunas reflexiones que su lectura suscita en nuestro tiempo, cuyos desafíos son similares a los que Blondel tuvo que enfrentar en su momento. (shrink)

In current Western societies, increasing numbers of people express their desire to choose when to die. Allowing people to choose the moment of their death is an ethical issue that should be embedded in sound clinical and legal frameworks. In the case of persons with dementia, it raises further ethical questions such as: Does the person have the capacity to make the choice? Is the person being coerced? Who should be involved in the decision? Is the person’s suffering untreatable? The (...) use of Advance Euthanasia Directives (AED) is suggested as a way to deal with end-of-life wishes of persons with dementia. However, in the Netherlands—the only country in which this practice is legal—the experiences of patients, doctors, and relatives have been far from satisfactory.Our paper analyses this complex ethical challenge from a Dignity-Enhancing Care approach, starting from the Dutch experiences with AED as a case. We first consider the lived experiences of the different stakeholders, seeking out a dialogical-interpretative understanding of care. We aim to promote human dignity as a normative standard for end-of-life care practices. Three concrete proposals are then presented in which this approach can be operationalised in order to deal respectfully with the end-of-life choices of persons with dementia. (shrink)

El siguiente artículo presenta un panorama más amplio de la filosofía de Slavoj Žižek, mostrando que es parte de un grupo más amplio que denominamos “Escuela eslovena”. Es así que el artículo está compuesto por dos partes. La primera dedicada a mostrar el contexto histórico de emergencia de la Escuela eslovena. La segunda parte sostiene dos tesis: 1) hay una Escuela eslovena como sujeto impersonal que implica que leer a uno de sus miembros hace más comprensible a otro; y, 2) (...) a pesar de que no encontramos conceptos propios de esta Escuela es posible encontrar rasgos, operaciones y lecturas en común entre ellos. (shrink)

Abstract: I address the issue of how pretence emerged in evolution by reviewing the (mostly negative) evidence about pretend behaviour in non-human primates, and proposing a model of the type of information processing abilities that humans had to evolve in order to be able to pretend. Non-human primates do not typically pretend: there are just a few examples of potential pretend actions mostly produced by apes. The best, but still rare, examples are produced by so-called 'enculturated' apes (reared by humans) (...) and among them specially those that have been systematically trained to use symbols (so-called 'linguistic' apes). A hypothesis that would explain the lack of pretence in apes is that they lack the mentalistic ability of theory of mind. However, in the last years apes have been demonstrated to possess relatively sophisticated social cognitive skills, some of them ontogenetically appearing in humans alongside with or even after pretend play. As a solution to the paradox, I discuss a model according to which pretence is supported by a mechanism capable of computing intentional relations with non-existing objects or properties (Intentional non-existence), as opposed to mechanisms computing intentional relations with existing, although not necessarily currently perceived, objects (Intentional availability). Apes possess the latter, which allows them to solve a variety of theory of mind tasks, but not the former, which typically prevents them from developing pretence. (shrink)

Se explora la relación entre las dimensiones proposicional y no proposicional de la creencia religiosa para mostrar que la última dirige el proceso de justificación y representa su límite. Se defiende que la no proposicional también tiene valor cognitivo, porque constituye una suerte de elección epistémica preteórica que no es exclusiva de la fe religiosa. Se explora la noción de ambigüedad religiosa, tanto a nivel intelectual como experiencial, y se sostiene que la relación entre la dimensión proposicional y la no-proposicional (...) de la fe está mediada por la función directiva de las presuposiciones metafísicas instauradas por la experiencia religiosa. (shrink)

COVID-19 has turned many ethical principles and presuppositions upside down. More precisely, the principle of respect for autonomy has been shown to be ill suited to face the ethical challenges posed by the current health crisis. Individual wishes and choices have been subordinated to public interests. Patients have received trial therapies under extraordinary procedures of informed consent. The principle of respect for autonomy, at least in its mainstream interpretation, has been particularly questioned during this pandemic. Further reflection on the nature (...) and value of autonomy is urgently needed. Relational autonomy has been proposed as an alternative account of autonomy that can more adequately respond to contemporary ethical issues in general and to a pandemic such as the one we are currently facing in particular. As relational autonomy is an emerging notion in current bioethics, it requires further consideration and development to be properly operationalized. This paper aims to show how six different philosophical branches––namely, philosophy of nature, philosophical anthropology, existential phenomenology, discourse ethics, hermeneutics, and cultural anthropology––have incorporated the category of relation throughout the twentieth century. We first delve into primary philosophical sources and then apply their insights to the specific field of medical ethics. Learning from the historical developments of other philosophical fields may provide illumination that will enable bioethics to experience a successful “relational turn”, which has been partially initiated in contemporary bioethics but not yet achieved. (shrink)

This paper argues that the historical character of our knowledge is compatible with both ontological and epistemological realism. The first part critically analyses the thesis according to which the situated nature of our cognitive practices implies that they do not refer to an extra-linguistic reality. The second section explores the claim that realism is a necessary presupposition of our communicative practices and the final part outlines the principles of a pluralist realism.

This paper reports a longitudinal study on the ontogeny of triadic cooperative interactions in a hand-reared lowland gorilla from 6 months to 36 months of age. Using the behavioural categories developed by Hubley and Trevarthen to characterize the origins of “secondary intersubjectivity” in human babies between 8–12 months of age, I chart the emergence of comparable coordinations of gestures and actions with objects and acts of dyadic communication. The findings show that the categories and concepts of secondary intersubjectivity are applicable (...) to the gorilla, who engages with people in cooperative actions with objects. The ontogeny of triadic interaction in the gorilla was very similar to that described in human infants, but more extended in time and with some peculiarities, such as the absence of pointing and showing gestures, some of whose functions might be taken over by contact gestures which in human infants may appear later in development. The results do not support claims of human uniqueness in the development of cooperative action, but suggest a heterochrony in some aspects of the ontogeny of triadic interactions leading to a divergence between gorilla and human infants within secondary intersubjectivity. Keywords: Triadic communication; secondary intersubjectivity; shared intentionality; cooperation; gorilla. (shrink)