El principal fundamento de la legitimidad de la ley es su origen democrático. Pero legislar, aparte de implicar una manifestación de voluntad del pueblo o de sus representantes, es un proceso en el que se intercambian argumentos de muy diverso tipo. De la argumentación legislativa emergen exigencias de justificación que se dirigen a quienes participan en la tarea de legislar, pero ello no necesariamente representa una intromisión en la democracia. Antes bien, una ley guiada en su producción por pautas de (...) deliberación y justificación es más resistente a la discrecionalidad jurisdiccional, comenzando porque la claridad e intelegibilidad de una ley, contribuye a la certeza del Derecho. La argumentación legislativa, como aproximación científica a la legislación, presupone un modo de comprender las relaciones entre Política y Derecho, en la que la legitimidad de la política reside en último término el carácter justificado de las decisiones. De hecho, desde una perspectiva metateórica, el elemento que permite diferenciar mejor entre las distintas aproximaciones científicas a la producción de normas se halla la noción de racionalidad legislativa (bastaría decir de ley) subyacente, de modo que la teoría y la técnica o técnicas legislativas serán muy distintas en función de si el punto de partida es una razón instrumental o consecuencialista (enfoque minimalista) o, por el contrario, una noción más compleja, que sin excluir otros aspectos, se encuentre abierta a exigencias de justificación práctica (enfoque maximalista). Por lo demás, la argumentación legislativa se asemeja en unos aspectos y difiere en otros de la argumentación en el ámbito jurisdiccional. Asimismo, presenta peculiaridades en función del ámbito temporal y espacial en el que se desarrolle la argumentación. Tales consideraciones son relevantes, tanto para determinar hasta qué punto son aplicables a la argumentación legislativa las aportaciones de la teoría estándar de la argumentación jurídica, como para concretar el papel que otras disciplinas, como la economía, la sociología o la ciencia política, pueden desempeñar en el proceso de legislación. (shrink)

El trabajo tiene por objeto reflexionar sobre el auge de los códigos deontológicos profesionales, así como sobre la tendencia a extenderlos a las instituciones o los poderes públicos, como el parlamento, el gobierno, la administración y el poder judicial. Las normas deontológicas profesionales pueden ser entendidas como normas morales, propias de un colectivo profesional, que estipulan los principios y valores por los que han de regirse quienes se dedican a tal profesión. Al tratarse de un tipo de normatividad, resulta relevante (...) para la teoría jurídica dar cuenta de las relaciones entre los estándares deontológicos y las normas jurídicas. Por último, se pone el acento en los problemas que surgen a la hora de dilucidar el ámbito de conductas de los poderes que pueden estar bajo regulaciones éticas, con valor de recomendación, y cuáles, por el contrario, resultan de inexorable regulación legal por cuanto entrañan responsabilidades jurídicas. (shrink)

The aim of this paper is to analyze some basic aspects of Nietzsche’s thought by tracing them back to the idea of Amor Fati, understood as the matrix from which they spring and the keystone to their pattern. The freedom-necessity duality is analyzed, posing the crucial question of why Amor Fati is for Nietzsche a call to radically face the problem of responsibility.

El arte, la literatura o el patrimonio –la Cultura– son afectados de manera específica por la actividad empresarial. Se propone que, más allá del mecenazgo y el patrocinio, la Responsabilidad Cultural Empresarial –rce– abarca las distintas acciones que las empresas realizan para responder a las demandas culturales de sus grupos de interés y a los impactos generados en la Cultura. El artículo aborda la justificación normativa de la rce defendiendo, por una parte, que las empresas pueden alterar la vida cultural (...) de la sociedad no solo escogiendo la Cultura como su actividad de negocio sino también mediante sus acciones de Responsabilidad Social Empresarial. Por otra parte, se argumenta que las empresas tienen responsabilidades específicas en la promoción y protección de los bienes culturales dado su carácter público o cuasi público, y dado el rol social y político de las propias empresas.Arts, literature or heritage –Culture– are influenced by business activities in a specific way. It is argued that the Corporate Cultural Responsibility –CCE– goes beyond patronage and sponsorship comprising the variety of business initiatives to meet the cultural demands of the company stakeholders and to address its impacts on Culture. The paper addresses the normative justification of CCE defending, on the one hand, that firms may alter the cultural life of a community not only through its business operations but also through actions of Corporate Social Responsibility. On the other hand, it is argued that companies have specific responsibilities regarding the promotion and protection of cultural goods since these goods are public or quasi-public goods, and because of the social and political role of companies. (shrink)

La alteridad y la interculturalidad son realidades inherentes a la existencia misma de la humanidad; sin embargo, como conceptos, han adquirido especial relevancia en los últimos cuarenta años debido a las complejas realidades socioculturales. No obstante, personajes de otras épocas, como Francisco de Asís, lo habían experimentado y referenciado en su vivencia; por ello, cobra importancia reflexionar en torno a estos conceptos actuales en la vida de un santo que ha sido el emblema del ser humano diverso a partir de (...) un análisis hermenéutico de las fuentes hagiográficas y documentales. Este estudio permite evidenciar que la alteridad estuvo presente en la vida del santo de Asís en su acto cristiano de la hermandad y en el encuentro con los otros diferentes, especialmente en su vivencia con el leproso, los pobres, las mujeres excluidas del culto y la Creación. Por otro lado, la interculturalidad se hizo realidad en su vida en el diálogo con los otros diferentes. En este sentido, se resalta el hecho histórico del encuentro que él tuvo con el sultán de Marruecos, Malik al-Kamil, hacia el año 1219, el cual fue conmemorado en el año 2019 por el papa Francisco como una invitación a los diferentes líderes para promover el diálogo interreligioso y la paz en el mundo. (shrink)

Within current trends in cultural and narrative Victimology, the role of direct and indirect victims’ narrative testimonies is highlighted considering the limits of scientific knowledge to transmit and understand victims’ experiences across time in relation to the social processes of victimisation and reparation. Through the selection of some excerpts of open narratives, as examples of those experiences, within and outside Spain, this text explores some parallelisms and differences in the stories of victims of terrorism and victims of other serious crimes, (...) in terms of a critical interpretation of the concepts of epistemic justice and resilience, both understood under interdisciplinarity. (shrink)

En el campo de la intervención clínica en psicología existen diversos modelos psicoterapéuticos, cada uno de los cuales está apoyado de manera particular en una cosmovisión y en una concepción antropológica del hombre. La concepción antropológica influye directamente en la manera como se realiza la invención terapéutica. En el caso de la Logoterapia considerada como uno de los modelos más representativos de la psicoterapia existencial, es posible identificar claramente que tanto su concepción antropológica como su intervención clínica se fundamentan en (...) principios éticos ampliamente reconocidos y sostenidos por la bioética, como son: el respeto por la vida y la dignidad de la persona, la importancia de la dimensión espiritual en el hombre o el sentido trascendente de la existencia humana, entre otros. (shrink)

What is discrimination and what makes wrongful discrimination wrong? Even after an ever-rising tide of research over the course of the past twenty-five or so years these questions still remain hard to answer. Exercising candid and self-critical hindsight, Larry Alexander, who contributed his fair share to this tide, thus remarked: “All cases of discrimination, if wrongful, are wrongful either because of their quite contingent consequences or perhaps because they are breaches of promises or fiduciary duties.” If this is true it (...) raises serious doubts as to how wrongful discrimination can be a moral wrong in itself. Also, the question comes up as to who it is who breaches a promise or a fiduciary duty. This paper defends the view that the substance of these remarks is better understood by couching them in a political approach towards discrimination. Against this background, they give rise to real and pressing concerns. Once we conceptualise the realm political along Hobbesian lines as the battleground comprising both the private sphere of the individual and the public sphere of the commonwealth it emerges that discrimination has different significance with regard to these respective spheres. In order to illustrate this, I adopt Kasper Lippert-Rasmussen’s descriptive account of discrimination as „differential treatment on the basis of membership of a socially salient group“ and the common view that wrongful discrimination is wrong because it is harmful, disrespectful, or both. In the private sphere the case can be made for morally permissible cases of discrimination. Sexual discrimination due to sexual self-determination with consequently freely choosing your sexual or romantic partner is the central case in point. Where somebody feels unfairly rejected and consequently hurt neither the charge of harm inflicted nor that of disrespect endured need be justified. No “breach of promises or fiduciary duties” is involved. The case is different, however, when it comes to the fiduciary of power. In discriminating, he who exercises the power of the commonwealth necessarily breaches a promise and a fiduciary duty. Discrimination thus appears to be more of a problem of political philosophy than one of applied ethics. [in German] **************************************************************************************************** ******************** Was ist Diskriminierung und warum ist Diskriminierung verwerflich, wenn sie es denn ist? Dies bleibt ungeachtet der seit fünfundzwanzig Jahren anschwellenden Forschungsliteratur unverändert eine harte Nuss. Larry Alexander, der selbst maßgeblich zu dieser Forschungsliteratur beigetragen hat, merkt daher selbstkritisch an: „All cases of discrimination, if wrongful, are wrongful either because of their quite contingent consequences or perhaps because they are breaches of promises or fiduciary duties.“ Wenn dies der Fall ist, stellt sich die Frage, wie moralisch verwerfliche Diskriminierung dann noch an sich verwerflich sein kann. Es stellt sich dann auch die Frage, wer hier ein Versprechen bricht und seine Treuepflichten verletzt. Die leitende Annahme dieses Aufsatzes ist es, dass man dem sachlichen Kern dieser Bedenken Rechnung tragen kann, indem man eine politische Perspektive auf das Phänomen der Diskriminierung einnimmt. Die Bedenken erweisen sich dann als substanziell und zutreffend. Konzeptualisieren wir den Bereich des Politischen mit Thomas Hobbes als das Spannungsfeld, das die private Sphäre des Individuums und die öffentliche Sphäre des Gemeinwesens gegeneinander abgrenzt, wird sichtbar, dass Diskriminierung in diesen Sphären jeweils unterschiedlich zu bewerten ist. Um dies zu verdeutlichen, lege ich Kasper Lippert-Rasmussens deskriptives Verständnis von Diskriminierung als „differential treatment on the basis of membership of a socially salient group“ zugrunde und mache von der in der Diskussion verbreiteten Ansicht Gebrauch, dass das Zufügen von Schaden oder die Verweigerung von Respekt Diskriminierung verwerflich macht. In der privaten Sphäre kann es nun Fälle moralisch zulässiger Diskriminierung geben. Zentral ist die sexuelle Diskriminierung aufgrund der Ausübung einer freien Wahl des eigenen Sexual- oder Liebespartners. Auch wenn sich der Abgewiesene womöglich geschädigt sieht, wird unbilliger Schaden nicht zugefügt und geschul- deter Respekt nicht verweigert. Den Grund finden wir in Alexanders Formel: Ein „breach of promises“ oder eine Verletzung „fiduciary duties“ liegt nicht vor. Anders im Fall staatlicher Diskriminierung: Ein „breach of promises“ oder eine Verletzung „fiduciary duties“ liegt hier stets vor, da Fälle staatlicher Diskriminierung regelmäßig Machtmissbrauch darstellen: Der Inhaber staatlicher Gewalt verletzt die Treuepflicht, das Mandat unparteilich auszuüben, das getreulich auszuführen er gelobt hat. Diskriminierung erscheint also weniger als ein Problem der angewandten Ethik denn als eines der politischen Philosophie. (shrink)

The paper unfolds a non-modal problem for (moderate) meta-linguistic descriptivism, the thesis that the meaning of a proper name (e.g. ‘Aristotle’) is given by a meta-linguistic description of a certain type (e.g. ‘the bearer of “Aristotle”’). According to this theory, if ⌜α⌝ is a proper name, it is a sufficient condition for the name’s being significant that the description ⌜the bearer of ⌜α⌝⌝ is significant. However, a quotational expression may be significant even when the expression quoted is not. Therefore, proper (...) names and their corresponding descriptions cannot be synonymous, and the corresponding descriptions cannot be viewed as giving the meanings of proper names. So, even if it was immune to Kripke-style modal criticisms, moderate meta-linguistic descriptivism would still seem to founder on the rocks of the opacity of quotation. (shrink)

Moral subjectivism is commonly associated with out-of-favour theories like, e.g., Alfred Ayer’s emotivism or John Mackie’s error theory. This paper approaches the field against the background of the attitudinal character of morality and religion. The possibility of a brand of moral subjectivism is established which is common to Ayer’s and Mackie’s theories in name only yet still has significant merits. The perspective from action theory and the philosophy of mind suggests that the problem of moral obligation, central to moral philosophy, (...) is more convincingly dealt with by subjectivism than by its rivals: In contrast to realism or even relativism (with which subjectivism is often confused), subjectivism can help to explain the peculiarities of obligation without forcing us to disregard the parallel problem in the field of religion. This finding calls into question the rationale for, as well as the success of, central assumptions in ontology and semantics which the realist so freely hands out in order to make his point: If religious facts and the truth-aptness of religious judgements will not explain religious obligation, moral facts and the truth-aptness of moral judgements will not help the moral realist either. So unless we do not wish to simply cast the problem of moral obligation aside, in future, moral subjectivism must be seriously considered as a worthwhile position in its own right. [in German] **************************************************************************************************** ********** Moralischer Subjektivismus ist ein Oberbegriff für Theorien wie Alfred Ayers „Emotivismus“ und John Mackies „Irrtumstheorie“, die heute kaum noch Vertreter finden. In diesem Aufsatz beleuchte ich das Feld vom Einstellungscharakter von Moral und Religion her. Ich lege so die Möglichkeit eines anderen moralischen Subjektivismus dar, der mit Ayers oder Mackies Theorie nur das Rubrum gemein hätte und doch gewichtige Vorzüge aufweist. Die handlungstheoretische Betrachtung von Moral und Religion mit Hilfe der Philosophie des Geistes legt nahe, dass dieser moralische Subjektivismus mit dem für die Moralphilosophie zentralen Problem des moralischen Sollens besser umgehen kann als seine Rivalen: Anders als der Realismus oder gar der Relativismus (mit dem der Subjektivismus oft verwechselt wird), kann der hier ausgeleuchtete Subjektivismus mit der besonderen Verbindlichkeit moralischer Forderungen umgehen, ohne die Parallele zur besonderen Verbindlichkeit religiöser Forderungen in Abrede stellen zu müssen. Die Rolle und Durchschlagkraft der vom Realisten so freigiebig gespendeten ontologischen oder semantischen Zusatzannahmen er- scheint vor diesem Hintergrund fragwürdig. Dem religiösen Realisten wird man vergleichbare Annahmen nicht zugeben wollen und muss es auch nicht. Dann aber können wir die Erklärung besonderer Verbindlichkeit generell nicht auf Ontologie oder Semantik gründen. Der verbreitete Appell an sogenannte moralische Tatsachen oder die behauptete Wahrheitsfähigkeit moralischer Sätze erweist sich so als wirkungslos. Sofern wir das Problem des moralischen Sollens überhaupt weiter ernst nehmen wollen, muss der moralische Subjektivismus als Position künftig ernsthaft erwogen werden. (shrink)

La mujer todavía tiene numerosas barreras para poder acceder al Deporte (Pérez-Ugena, 2020). Esto se debe, tal y como indica Monforte y Úbeda-Colomer (2019) a que los estereotipos de género siguen existiendo en nuestra sociedad. El objetivo de estudio fue analizar los estereotipos de género en la Actividad Física y el Deporte en 51 adolescentes, utilizando para ello variables sociodemográficas y el instrumento de CEGAFD (Granda et al., 2018). Los resultados muestran que, en la mayoría de los ejemplos, se toma (...) como referente el sexo masculino, destacando también, diferencias significativas en la variable de Estereotipos de Género en el Deporte. (shrink)

The aim of this paper is to analyze some basic aspects of Nietzsche’s thought by tracing them back to the idea of Amor Fati, understood as the matrix from which they spring and the keystone to their pattern. The freedom-necessity duality is analyzed, posing the crucial question of why Amor Fati is for Nietzsche a call to radically face the problem of responsibility.

Resumen Como resultado de las luchas de las disidencias sexogenéricas se han aprobado leyes en todo el mundo que garantizan el reconocimiento de las identidades generizadas. La Ley de Identidad de Género argentina ofrece una definición de “identidad de género” opuesta a los enfoques biológicos y a la patologización y que respeta la voluntad individual y niega todo lugar a los refrendos de terceros “autorizados”. Esta ley regula el acceso a prácticas médicas para intervenir libremente los cuerpos. Ahora bien, los (...) principios científicos del dimorfismo sexual sobre los cuales descansan esos procedimientos suelen denunciarse por reprimir, normativizar y patologizar en especial los cuerpos intersex. Analizaré la cuestión de las identidades de género a la luz de esta tensión; por último, argumentaré que la identidad es transformativa, relacional y biotecnológicamente producida.As a result of the struggles of sex and gender dissidents, laws that guarantee the recognition of gender-identities have been passed all around the world. The Argentinian Gender Identity Law offers a definition of “gender identity” as opposed to biological anchorages and pathologization, respecting personal will and leaving no room for endorsement by “authorised” third parties. This law regulates the access to medical practices to freely intervene bodies. However, the theoretical scientific principles of sexual dimorphism on which these procedures are based on are usually denounced for repressing, normalizing and pathologizing especially intersex bodies. I will analyse the issue of gender identities in the light of this tension and, finally, I will argue that identity is transformative, relational and biotechnologically produced. (shrink)

Se cuestiona que la restitución de hijos/as de desaparecidos/as durante la última dictadura argentina exalta una concepción biológica, conservadora de la identidad personal. Argumentaré que el problema de esta noción no radica en la apelación a lo biológico, sino en la adopción de dos supuestos metafísicos: una ontología de individuos sustanciales y un esencialismo actualista. Propondré una concepción de la identidad relacional y como potencia o locus de poder, que permitirá re-significar lo biológico de la identidad y apoyar el fenómeno (...) de la restitución. (shrink)

The aim of this paper is to provide insights into how information practitioners can develop further their awareness on ethical issues. In the context of the paper, awareness means able to identify and deal with issues of ethics in activities of information systems planning, development and use. The paper begins by presenting two areas which IS practitioners can initially explore to develop their ethical awareness. These areas are: IS Methodologies and Codes. The first area emphasises ethical awareness by using methodologies. (...) The second element aims to encourage ethical awareness by following principles. In both areas, self‐reflection is identified as a key element for awareness. Using Foucault’s ideas on power and ethics, a critical understanding of ethical awareness based on self‐reflection is presented to complement ethical awareness developments. This understanding is defined in terms of two elements of inquiry: Power relations analysis and ways of being ethical. With these two elements, the paper argues that IS practitioners can exert their critical thinking and create their own ethics, while still following IS methodologies and codes. (shrink)

In this paper I argue for the idea that, throughout the history of science, there are some cases of theory change that would show how science develops with no referential continuity. For this purpose, I analyze Psillos’ proposal of a theory of reference used to account for referential continuity in conceptual transitions. This kind of continuity is requested by Psillos —as by other philosophers— in his defense of scientific realism. By means of a historical case, the theory of germplasm of (...) August Weismann, I intend to demonstrate that Psillos’ demand for reference continuity can be found to be inadequate. DOI:10.5007/1808-1711.2010v14n3p335. (shrink)

Economic Theory normally assumes the so-called homo economicus, a consequential model of rationality. We highlight the main features of this model in opposition to deontology: axiological homogeneity, maximization and agent neutrality. Amartya Sen’s criticism of standard consequentialism copes to those features, and includes commitment and duty in the economic rationality. We analyze his concept of preference to ascertain how far economic rationality can thus go in the direction of deontology. We conclude that, though diminished, the difference between them still remains.

Resumen El propósito de este artículo es desarrollar una evaluación polémica de las premisas y las conclusiones que Giorgio Agamben despliega en la serie Homo Sacer . Específicamente, esta polémica se concentrará en el abusivo empleo de la genealogía foucaultiana. El artículo comienza con una exposición sintética de las tesis centrales de Agamben. A continuación, hace referencia a las debilidades constitutivas del paradigma estructuralista para pensar el cuerpo. Estas debilidades habrían sido superadas por la teoría postestructuralista de Deleuze, quien concibió (...) un modelo dinámico del cuerpo y del deseo, llegando a postularlos como el principio mismo de la praxis y la historicidad humanas. Este principio es asumido por el “materialismo antidialéctico” de Toni Negri, presentado como una filosofía de la praxis adecuada a un contexto de dominación biopolítica planetaria. Pero si Negri restituye la historicidad de la condición humana, su concepción totalizadora de “biopolítica” impide pensar un criterio operativo de crítica social. El artículo concluye exponiendo la noción de “crítica” que Foucault sugiriera hacia el final de su producción; a esta luz, explicita las razones que vuelven a la investigación de Agamben incompatible, no sólo con la propuesta de Foucault, sino con cualquier forma de crítica y praxis sociales de liberación. (shrink)

Resumo O propósito deste trabalho consiste em analisar criticamente uma recente proposta formulada por Needham no âmbito da Filosofia da Química. Este autor toma como essencialmente apropriado o modelo clássico de redução Nageliano. O objetivo fundamental deste trabalho consiste em avaliar certas implicações ontológicas desta tese neorreducionista. Em particular, a autora argumentará que a tese da redução interteórica formulada por Needham apresenta certas limitações, que advêm de uma atenção insuficiente a problemas ontológicos fundamentais. Sendo que estes emergem de uma análise (...) cuidada a algumas alegadas relações redutoras entre teorias. Palavras-chave : modelo nageliano, redução entre teorias, redução ontológica, reducionismo eliminativista, referenciaThe purpose of this paper is to analyse Needham’s recent proposal in the field of philosophy of chemistry. According to this proposal, Nagelian model of reduction is essentially appropriate. The primary aim of this paper is to evaluate certain ontological implications of this neo-reductionist thesis. Specifically, I will argue that Needham’s thesis of intertheoretic reduction has some limitations: the proposal does not pay attention to some fundamental ontological problems that emerge from a watchful analysis of some allegedly reductive relations between theories. Keywords: eliminative reductionism, Nagelian model, ontological reduction, reduction among theories, reference. (shrink)

Reseña del libro: ROSE, Nikolas. (2012). Políticas de la vida. Biomedicina, poder y subjetividad en el siglo XXI. La Plata: UNIPE: Editorial Universitaria.

In this paper I will analyze some philosophically relevant aspects involved in the dissolution of Benacerraf’s problem of fixing the identity of natural numbers by Shapiro’s structuralism. My fundamental aim is to present three criticisms to Shapiro’s position –to his conception of language, to his characterization of structures as ante rem, and to his dramatic conception of ontology. Some of these criticisms will also be directed to Benacerraf’s identification problem.

Technical and tactical actions are decisive in terms of badminton player competitive performance. The main objective of this research was to design, validate, and estimate the reliability of an observational instrument for the analysis of the tactical and technical actions in individual badminton. The process was carried out in four different steps: first, there was a review of the scientific literature and a preliminary list of variables was made; second, a qualitative and quantitative assessment was completed by 10 badminton expert (...) judges; in the third step, the content validity was estimated using Aiken’s V coefficient; finally, intra-observer reliability and interobserver reliability were tested by two observers specialized in badminton using the Cohen’s Kappa coefficient and the intraclass correlation coefficient. Strokes were used as the unit of measure by our observational instrument; every time badminton players hit the shuttlecock, 22 variables are observed. The minimum Aiken’s value was 0.58, and reliability was 0.63. In spite of these values, none of the variables had to be removed, but there were modifications in terms of drafting in some of them. The main findings confirmed the validity and the usefulness of this instrument. (shrink)

The purpose of this work is to discuss which relation can be established between molecular chemistry, on the one hand, and macrochemistry and nanochemistry, on the other hand. In order to do this, we will consider molecular chemistry as an underlying level, and macrochemistry and nanochemistry as emergent levels. Emergence is characterized in very different ways in the philosophical literature; we will not discuss those differences. We will address a distinction between inter-domain emergence and intra-domain emergence. It is our purpose (...) to argue that, from a basal micro-molecular level, macrochemistry and nanochemistry emerge in parallel. The emergence of macrochemistry is an inter-domain emergence, while the emergence of the nanolevel is an intra-domain one. If this is the case, therefore macrochemistry and nanochemistry are not “successive” levels, but parallel ones. This discussion will be held from an ontological point of view, instead of the classical characterization in terms of scale. (shrink)

The aim of the present study was to determine statistical differences in a set of badminton competition matches in five different modalities with regard to competition level (Group Phase versus Eliminatory Phase). Data from 453 sets (125 in men’s singles; 108 sets in women’s singles; 77 sets in men’s doubles; 73 in women’s doubles and 70 in mixed doubles) from the RIO 2016 Olympics Games were recorded and classified in two groups of variables to analyse variables related to match (5) (...) and set (15). A descriptive analysis and univariate test (Mann Whitney U) for non-parametric data were conducted. The results show in men’s and women’s singles all the variables related to match were higher in the Elimination Phase than in the Group Phase (p<0.01). In Sets 1 and 3, the longest set duration, rally and average rally were found in the Elimination Phase than Group Stage (p<0.05). In women’s singles, these differences were also recorded in Set 2. For doubles, the results are more stable among groups. Men’s doubles had a longer duration of the match and set (set 1 and set 2) (p<0.01), and also scored highest for average rally strokes (set 1 and set 3) (p<0.05) and shuttles used in the Elimination Phase versus the Group Phase along the match (p<0.01). In women’s doubles, more shuttles were used in a match in the Elimination than in the Group Phase. Moreover, the same results are established for Set 2, including for average rally. Mixed doubles saw no match going to three sets. However, the greatest differences showed a longer rally and average rally being registered in the Elimination than in the Group Phase. In conclusion, the timing factors of the badminton singles and doubles games were different in the Elimination and Group Phases. This information may help players and coaches prepare and administer different types of workouts or, more specifically, competition schedules adapted to the characteristics of modern badminton. (shrink)

A través de la copia y reinterpretación de Phaenomena se inicia el trabajo de catalogación estelar más completo de Occidente. Pero más allá de la matriz astronómica del poema, la reelaboración mítica realizada por Arato evidencia un esfuerzo de asimilación cultural y ordenamiento de la bóveda celeste. El cielo del siglo III a.e.c. aparece como materia viva semiótica, poetizable y divulgable, dispuesta como un λóγος para el bienestar del hombre, quien es un lector potencial de signos que le permiten intervenir (...) en el mundo. En este trabajo nos centramos en el pasaje de las Osas (vv. 26-44) como paradigma de análisis. (shrink)

This article argues that the reality principle must be accepted as a necessary condition for any adequate historical research. The first part explores the arguments of the hermeneutical realism, in order to rescue some of them and showing their importance for the historical theory. The second part reconstructs a debate between historical theory, literary theory, linguistic turn and hermeneutical realism, aiming to expose the risks of anti-realism for the historical discipline. At the end, it is expected to present a perspective (...) that points out what is the meaning of rescue realist elements that supports a not arbitrary historical research. (shrink)

In this paper we will argue that the categories of physical individuals and chemical stuff are not sufficient to face the chemical ontology if nanomaterials are taken into account. From a perspective that considers ontological questions and wonders which the items involved in science are, we will argue that the domain of nanoscience must be considered as populated by entities that are neither individuals, as those of physics, nor stuff, as those items of macro-chemistry. This discussion, in virtue of the (...) analysis of the nature of nanomaterials, leads to propose a proper ontological category for nanoparticles: nanoindividuals. Nanomaterials are sorts of individuals, but they are different from physical individuals and from chemical stuff. We will also claim to contribute to the growing field of the philosophy of chemistry, especially regarding discussions that manifest not only epistemological but also ontological issues. In this scenario, the field on nanoscience is particularly challenging. (shrink)

Adam Smith said that ‘the propensity to truck, barter and exchange one thing for another is common to all men, and to be found in no other race of animals.’ Smith addressed the mark of the man economical, and there is no denying that this is the peculiar way he acts: clearly, to truck, barter and exchange is to act in a certain way. Austrian economics adopts this way of looking at the realm of economics. It prides itself as a (...) theory of human action. This claim seems ill-founded as long as so important a contribution as Ludwig von Mises’s praxeology remains insufficiently understood. In this paper, I address Barry Smith’s charge that in praxeology ‘other core notions, in addition to the concept of action, have been smuggled into and the theory is therefore not purely analytic’. I offer logical proofs of two cornerstone theorems of praxeology, the uneasiness theorem and the scarcity theorem, and thus provide vindication. Also, the findings support Mises’s controversial claim that economics is a priori founded in action theory. Thus, Carl Menger’s dream to lay foundations to economics and the other social sciences may have come true in the guise of praxeology. (shrink)