Este artículo presenta una visión histórica de la utopía social cristiana en la Edad Media.Se pone de presente que la praxis social y religiosa conducida por la Iglesiainstitucional en ese periodo de tiempo está relacionada con una crisis u ocaso de lautopía social cristiana, entendida ésta como la búsqueda de una sociedad en la queimpere la igualdad social y religiosa, que se rija por el principio de misericordia, y queesté abierta no sólo a los elegidos, sino a todos los sereshumanos, (...) con especial predilección por los pobres, como primeros destinatarios delmensaje cristiano. Se presenta la Edad Media como un periodo de tiempo que se guiópor una mentalidad religiosa y una praxis económica y social que ocultó la utopía, lacual resurgió en el humanismo y en algunas prácticas evangelizadoras en el NuevoMundo. (shrink)

It took a very long time before I encountered the systematic study of religious processes and dynamics as a distinctive and expansive area of scholarship. Using an autobiographical account, I trace the development of my scholarship in the social scientific study of religion. I have now experienced a great diversity of approaches to the study of religion. Driven by insatiable curiosity and knowing that no one can capture religion comprehensively, I now am committed to stimulating imaginative, rigorous, and wide-ranging developments (...) in religious scholarship. We require new, inventive, and even incompatible approaches to our study of religion if we ever hope to try adequately grasping the richness of religion. (shrink)

En el presente artículo analizaremos el estilo de vida atribuido a Sócrates por Jenofonte. El trabajo parte de la definición de conceptos propios de la medicina como _díaita _o _dýnamis _desde los pitagóricos y los presocráticos hasta el _Corpus Hippocraticum_. A continuación, estudiaremos la influencia de estas ideas en la construcción de un modelo universal de virtud y liderazgo en torno a Sócrates y otras figuras.

In this paper we present a new categorical approach which attempts to provide an original understanding of QM. Our logos categorical approach attempts to consider the main features of the quantum formalism as the standpoint to develop a conceptual representation that explains what the theory is really talking about —rather than as problems that need to be bypassed in order to allow a restoration of a classical “common sense” understanding of what there is. In particular, we discuss a solution to (...) Kochen-Specker contextuality through the generalization of the meaning of global valuation. This idea has been already addressed by the so called topos approach to QM —originally proposed by Isham, Butterfiled and D ̈oring— in terms of sieve-valued valuations. The logos approach to QM presents a different solution in terms of the notion of intensive valuation. This new solution stresses an ontological reading of the quantum formalism and the need to restore an objective conceptual representation and understanding of quantum physical reality. (shrink)

The human subject in as much as he knows transforms the sensitive and concrete (the thing perceived) into abstract (an image of the thing perceived), the abstract into an idea (imaginative representation of the thing abstracted), and ideas into contents of conscience (meanings). The last step in the creation of meanings, something being executed in the speech act, consists in fixing the construct mentally created thus making it objectified meanings in the conscience of speakers. The interchange amongst the different steps (...) in the creation of meaning manifests lógos, the state lived by speakers in their interior when speaking, created and developed in words and because of words. (shrink)

Speakers live language, that is, they intuit, create, acquire, perform, speak and say, interpret, use, evaluate and, even, speak of language. The real language is the language lived by speakers. On the contrary linguists, who at the same time are speakers and linguists, study language as something manifesting of front of them. In order to study language it is necessary to determine the degree of reality of the thing called language as the reality lived and used by speakers.

Meaning defines language because it is the internal function of language. At the same time, meaning does not exist unless in language and because of language. From the point of view of the speaking subject meaning is contents of conscience. From the point of view of a language, meaning is the objectification of knowledge in linguistic signs. And from the point of view of the individual speaking subject, meaning is the expressive intentional purpose to say something.

When we speak of language we usually use the concept of a particular language. In this sense the concept denoted with the word language may vary from one language to another. Real language (=the language spoken) on the contrary is the reality lived by speakers thus encompassing complex and multifarious activities. Depending on the language spoken, the modes of thinking, modes of being in the conception of things, and systems of beliefs transmitted by means of particular languages, denote the living (...) reality of language with different grammatical categories. The concept “language” is expressed sometimes with a noun, thus denoting something existing in it; sometimes with a verb, thus denoting an action or an activity; and sometimes with an adverb, thus denoting the mode of an activity. The reality or degree of reality implicit in these grammatical categories involves a particular mode of thinking, prompted with a particular mode of being in the conception of things. Because of this it is necessary to distinguish the concept of language as something different from the reality of language. But first of all it is necessary to determine the reality or degree of reality of both the reality lived by speakers and the thing usually conceived of as language or a language. (shrink)

Meaning as the original function of language is the arrangement of internal things on the part of the creative and historical individual subject who speaks a particular language. Meaning constitutes the series of contents making up the linguistic world human subjects can manage real things with. Real things are not described with meanings but merely represented and designated. Meanings represent the essence of things thus making them members of a category. In this sense, meaning is the base to create things (...) in as much as they constitute entities. Only through the operation of determination can meanings designate individual real things. Since meaningful categories are intended to particular purposes, meaning is intentional and inclusive. (shrink)

The most comprehensive manifestation of language can be seen in the activity of speaking. In it the activity of speaking cannot be understood unless it is referred to the concepts of language and a language. Anything in language can be found in the activity of speaking. Because of this you can find what language is if you abstract from the innumerable manifestations of the activity of speaking.

In this paper I argue that some human reproductive genome editing interventions can be therapeutic in nature, and thus that it is false that all such interventions just create healthy individuals. I do this by showing that the conditions established by a therapy definition are met by certain reproductive genome editing interventions. I then defend this position against two objections: (a) reproductive genome editing interventions do not attain one of the two conditions for something to be a therapy, and (b) (...) some reproductive genome editing interventions are therapeutic but in a nonstandard way. In the Conclusion I call for a more nuanced discussion of the nature of reproductive genome editing interventions. (shrink)

The changes known as the loss of inflexions in English (11th- 15th centuries, included) were prompted with the introduction of a new mode of thinking. The mode of thinking, for the Anglo-Saxons, was a dynamic way of conceiving of things. Things were considered events happening. With the contacts of Anglo-Saxons with, first, the Romano-British; second, the introduction of Christianity; and finally with the Norman invasion, their dynamic way of thinking was confronted with the static conception of things coming from the (...) Mediterranean. The history of English from the 11th to the 15th century meant the introduction, confrontation and adoption of a new mental conception of things, the static way of conceiving of things, both modes of thinking defining the language today. (shrink)

Recent breakthroughs in stem cell differentiation and reprogramming suggest that functional human gametes could soon be created in vitro. While the ethical debate on the uses of in vitro generated gametes (IVG) was originally constrained by the fact that they could be derived only from embryonic stem cell lines, the advent of somatic cell reprogramming, with the possibility to easily derive human induced pluripotent stem cells from any individual, affords now a major leap in the feasibility of IVG derivation and (...) in the scope of their potential applications. In this paper we develop an ethical framework, rooted in recent scientific evidence, to support a robust experimental pipeline that could enable the first-in-human use of IVG. We then apply this framework to the following objectives: (1) a clarification of the genetic parenting options afforded by IVG, along with their ethical underpinnings; (2) a defence of the use of IVG to remedy infertility, broadening their scope to same-sex couples; (3) an assessment of the most far-reaching implications of IVG for multiplex parenting. These include, first, the liberation of parenting roles from the constraints of biological generations in vivo, allowing multiple individuals to engage in genetic parenting together, thus blurring the distinction between biological and social generations. Second, we discuss the conflation of IVG with sequencing technology and its implications for the possibility that prospective parents may choose among a hitherto unprecedented number of potential children. In view of these perspectives, we argue that, contrary to the exhausted paradigm according to which society lags behind science, IVG may represent instead a salient and most visible instance where biotechnological ingenuity could be used in pursuit of social experimentation. (shrink)

In this paper we attempt to discuss what has Kochen-Specker theorem to say about physical invariance and quantum individuality. In particular, we will discuss the impossibility of making reference to objective physical properties within the orthodox formalism of quantum mechanics. Through an analysis of the meaning of physical invariance and quantum contextuality we will derive a Corollary to KS theorem that proves that a vector in Hilbert space cannot be interpreted coherently as an object possessing physical properties. As a consequence, (...) the notion of quantum object can be only defined in terms of nomological properties. We conclude the paper by analyzing the consequences of this Corollary to KS theorem for the ongoing debate about quantum individuality. (shrink)

Si, pour Heidegger, Nietzsche représente le dernier penseur de la métaphysique, ce n’est pas seulement en raison de son appartenance à la conceptualité de l’onto-théologie ni des limites intrinsèques à sa tâche d’un renversement du platonisme. La lecture des traités et des cahiers posthumes concernant la pensée de l’ Ereignis précise la critique heideggérienne et la complète par l’opposition totale à la tentative d’un élevage ( Züchtung ) de l’être humain supérieur. En effet, Heidegger voit dans la notion d’élevage la (...) fixation voire la radicalisation, à l’époque de la fabrication ( Machenschaft ), de la définition métaphysique de l’être humain comme animal rationale. Contre la Züchtung nietzschéenne, il pense la possibilité d’une préparation ( Vorbereitung ) du Da-sein, comme la plus haute transformation de l’essence humaine. Ce sont les rapports de ces deux notions, l’élevage tel qu’il apparaît dans la critique heideggerienne de Nietzsche, et le concept qu’il lui oppose, la préparation, que nous analysons dans cet article, en exposant non seulement la manière dont l’un répond à l’autre, mais également les limites de ce couple de concepts. Par là, nous cherchons d’une part à mieux comprendre la place de Nietzsche dans le projet de l’histoire de l’Être, et, d’autre part, à déterminer la portée de son dépassement. (shrink)

News about the first baby born after a mitochondrial replacement technique (MRT; specifically maternal spindle transfer) broke on September 27, 2016 and, in a matter of hours, went global. Of special interest was the fact that the mitochondrial replacement procedure happened in Mexico. One of the scientists behind this world first was quoted as having said that he and his team went to Mexico to carry out the procedure because, in Mexico, there are no rules. In this paper, we explore (...) Mexico's rule of law in relation to mitochondrial replacement techniques and show that, in fact, certain instances of MRTs are prohibited at the federal level and others are prohibited at the state level. According to our interpretation of the law, the scientists behind this first successful MRT procedure broke federal regulations regarding assisted fertilization research. (shrink)

A theory of knowledge is the explanation of things in terms of the possibilities and capabilities of the human way of knowing. The human knowledge is the representation of the things apprehended sensitively either through the senses or intuition. A theory of knowledge concludes about the reality of the things studied. As such it is a priori speculation, based on synthetic a priori statements. Its conclusions constitute interpretation, that is, hermeneutics. Linguistics as the science studying real language, that is, the (...) language spoken, reverts to human subjects in as much as they speak, say and know. Language thus must be studied as a theory of knowledge. (shrink)

Language is nothing but human subjects in as much as they speak, say and know. Language is something coming from the inside of the speaking subject manifest in the meaningful intentional purpose of the individual speaker. A language, on the contrary, is something coming from the outside, from the speech community, something offered to the speaking subject from the tradition in the technique of speaking. The speech act is nothing but the development of an intuition by the subject thus transforming (...) it in words of a language. It is both individual and social. Since human subjects are free and historical, the study of speech acts is hermeneutics, that is, interpreting speech acts with knowing and the human reality. (shrink)

El decir es anterior y va más allá del hablar, se vale del hablar y constituye la determinación del hablar. No hay un hablar sin un decir y sí puede haber un decir sin un hablar. El acto lingüístico es la manifestación del lenguaje, la lengua, el pensamiento y el conocimiento. Es fruto de un hablar, está determinado por un decir, presupone un conocer y revela la actitud del hablante, un sujeto libre e histórico, que es, a la vez, sujeto (...) hablante, dicente y cognoscente, ante la realidad y el mundo. De la misma manera que no se da un hablar sin un decir, tampoco se da un decir sin un conocer. En su génesis más profunda el conocer determina al decir y éste al hablar. Así, pues, el «ser hablante» (Coseriu) es, a la vez, el sujeto «dicente» (Ortega y Gasset) y el sujeto cognoscente (Coseriu, Ortega y Gasset, Heidegger, Aristóteles), porque se realiza a sí mismo en el acto del hablar y éste está determinado por el acto del decir y en última instancia por el acto del conocer. El decir define al hablante ante la realidad y el mundo y da soporte a lo que es la realidad y el mundo, que no es más que aquello a lo que el sujeto hablante, dicente y cognoscente le atribuye el ser o realidad. El ser humano, «coexistencia actuante de mí o yo con la circunstancia o mundo» (Ortega y Gasset), se libera de la necesidad vital en la que está inmerso, de la circunstancia a la que está inexorablemente ligado, mediante el conocer. Por el conocer el ser humano atribuye a eso que le rodea y afecta «el ser», haciendo de ello «cosas» y «mundo» constituido por «cosas». Todo esto se manifiesta en el acto lingüístico, que es un acto creador en un triple sentido: crea las cosas y el mundo (contenidos de conciencia, significados), crea la realidad de las cosas y el mundo, y crea la expresión de lo que es las cosas y el mundo (el lenguaje y la lengua) mediante lo dicho (lektón) determinado esto por el pensamiento (lógos). El acto lingüístico es creación (poiesis) y es manifestación (apóphansis), acto de crear un mundo y acto de desvelar el mundo interior del sujeto hablante, dicente y cognoscente, acto de desvelar lo que está oculto y que ahora es no-oculto o verdadero (a-lethés). El hablar, el decir y el conocer son acciones vitales del ser humano. El hablar es una acción vital del sujeto creador que le viene de fuera, de la comunidad; el decir es la acción vital que le viene de dentro y que proyecta él mismo hacia fuera, hacia la comunidad; y el conocer es el acto mismo de creación de un sujeto, que es, opuestamente, libre e histórico, absoluto y limitado, creador de formas y participante de formas comunes creadas en la comunidad. El hablar en sí mismo, al igual que la lengua, es a-circunstancial y tiene que ver con la creación en términos absolutos e históricos. El decir como manifestación del interior del sujeto hablante, dicente y cognoscente tiene que ver con la verdad o aquello que se manifiesta desvelándose (a-létheia). De esta manera, podemos ver dos clases de pensamiento o logos: el logos a-circunstancial o intersubjetivo o histórico, lógos semantikós, y el logos que manifiesta una realidad interior y crea una realidad exterior desde el interior del sujeto creador o lógos apophantikós. La lingüística del decir que ahora se presenta recoge una propuesta en el mismo sentido hecha por Ortega y Gasset y es la continuación de la lingüística del hablar de Coseriu. Hace un replanteamiento de la realidad radical, el ser hablante de Coseriu, que es concebido ahora como el sujeto hablante, dicente y cognoscente. Estudia el acto lingüístico, acto del hablar, decir y conocer, como la manifestación primera de la intención significativa de cada sujeto. Se basa en los principios de la lingüística del hablar de Coseriu, especialmente en los que describen el plano universal e individual del hablar, es decir, los principios de la confianza en el hablar del otro y de la congruencia y coherencia en el hablar. Mira, por consiguiente, al acto lingüístico como «producción», como aquello que se crea en el acto único del hablar, decir y conocer. La finalidad de la lingüística del decir es llegar la génesis misma del lenguaje, que no es más que la génesis del acto lingüístico. Analiza el acto lingüístico como la manifestación del acto del conocer, el cual partiendo de la aísthesis o intuición sensible (Ortega y Gasset, Heidegger, Aristóteles) o intuición inédita del hablante (Coseriu), se descompone en una serie de operaciones intelectivas, cada una de las cuales contribuye a configurar de una manera dada la «aprehensión del ser» inicial e inédita. Estas operaciones intelectivas son: la selección, el establecimiento de una designación, la creación de una clase o esencia, la relación, la nominación y la determinación. Tras la presentación y justificación de lo que es cada uno de los conceptos indicados arriba (los cuatro primeros capítulos), el libro dedica un capítulo a cada una de estas operaciones intelectivas, analizada e ilustrada con ejemplos. Como ilustración de lo que puede ser el análisis aquí propugnado, se dedica un capítulo al análisis del adjetivo 'brisk’, adjetivo de conducta de la lengua inglesa. (shrink)

In this paper, we argue that a rich phenomenological description of ?sweet tension? is an important step to understanding how and why sport is a meaningful human endeavour. We introduce the phenomenological concepts of intersubjectivity and horizon and elaborate how they inform the study and understanding of human experience. In the process, we establish that intersubjectivity is always embodied, developing and ethically committed. Likewise, we establish that our horizons are experienced from an embodied, developing and ethically committed perspective that serves (...) as the possibility for new intersubjective engagement. What follows is a discussion of the explanatory role of intersubjectivity and horizon in elucidating experiences of sweet tension in and through sport. The phenomenological account of sweet tension provides insights into the significance of our sporting experiences. Indeed, taking phenomenology seriously represents a commitment to descriptively elucidate what makes such experiences of sport significant and why we long for them. Recognising that sweet tension is a form of intersubjective horizon opens up new avenues for addressing ethical issues in sport as well as in crafting well-balanced games. (shrink)

Empleando procedimientos de la lógica simbólica, se intenta contribuir a una mejor comprensión del ejercicio dialéctico llevado a cabo en el Parménides. La interpretación de las formas del ser y el no ser a partir de la oposición entre el objeto de conocimiento y el pensamiento acerca del mismo, abre la puerta a una manera original de enfocar el problema de la verdad en Platón. Puede resultar interesante, asimismo, la solución que se propone a la aporía planteada en Parménides 132b-c, (...) relativa a la confusión del pensamiento o el no ser con otras formas. (shrink)

Several objections against the morality of researching or employing mitochondrial replacement techniques have been advanced recently. In this paper, I examine three of these objections and show that they are found wanting. First I examine whether mitochondrial replacement techniques, research and clinical practice, should not be carried out because of possible harms to egg donors. Next I assess whether mitochondrial replacement techniques should be banned because they could affect the study of genealogical ancestry. Finally, I examine the claim that mitochondrial (...) replacement techniques are not transferring mitochondrial DNA but nuclear DNA, and that this should be prohibited on ethical grounds. (shrink)

ABSTRACT This article aims to defend the dialogical nature of the landscape. Working in between the borders of the Bakhtinian philosophy of language and cultural studies on landscape, we defend that landscape study should not be studied without considering the cultural forms of communication in the different domains of social organization– the speech genres; that landscape is a semiotic encounter with a concrete otherness; that the interpreter who emerges when an area enters a relationship of representation is necessarily characterized as (...) a chronotope; that every landscape is a chronotopic representation; that cultural geography recognizes that the semiotic aspects of the landscape are as material as its morphology. We start from the hypothesis that landscape is a chronotopic representation that is always made possible by means of some speech genre, because it is always a communicative process, and an encounter with another in a situation of socially organized interrelation – it is concrete dialogue. To find the deeper meaning of a landscape, one must recognize and understand its material, historical, geographical, and dialogic nature. RESUMO O artigo objetiva defender a índole dialógica da paisagem. Trabalhando na fronteira entre a filosofia bakhtiniana da linguagem e os estudos culturais da paisagem, defendemos que a paisagem não seja estudada sem considerar as formas culturais de comunicação nos diferentes domínios da organização social – os gêneros discursivos; que toda paisagem é encontro semiótico com uma alteridade concreta; que o intérprete que emerge quando uma área entra em relação de representação é necessariamente caracterizado por um cronotopo; que toda paisagem é representação cronotópica; que a geografia cultural reconheça que os aspectos semióticos da paisagem são tão materiais quanto sua morfologia. Partimos da hipótese de que a paisagem é uma representação cronotópica que sempre se realiza através de algum gênero discursivo, pois sempre é um processo comunicativo e de encontro com o outro em uma situação de inter-relação socialmente organizada – é diálogo concreto. Para adentrar à profundeza de seus sentidos, precisa-se reconhecer e compreender sua índole material, histórica, geográfica e dialógica. (shrink)

El problema que se pretende resolver en este texto es el aporte del diálogo filosófico como unaaventura y experiencia que cura. El texto se justifica toda vez que ante una experiencia filosófica enla que las preguntas fundamentales parecen ser la fuente del quehacer filosófico, aparece el diálogocomo una excelente oportunidad de transformar la existencia y curar los males que aquejan alhombre postmoderno. El objetivo del texto se enmarca en la experiencia vital del filósofo quese ha dedicado toda su vida a (...) dar respuesta a inquietudes existenciales pero que en los actualesmomentos le apuesta al diálogo como la mejor manera de curar los males que nos aquejan. Laexperiencia curativa desde el filosofar transforma al ser humano y lo prepara para enfrentarlas grandes problemáticas de su quehacer cotidiano. La metodología utilizada fue de enfoquedescriptivo en la que las fuentes permitieron acercarse a la argumentación dialógica del filosofar.La experiencia íntima de la filosofía se da gracias al diálogo filosófico que, más que método, es unaexperiencia que posibilita la relación conmigo mismo, con los otros y con las cosas a través de lapalabra, la razón y la sensación que surge en el devenir mismo del diálogo; esto es lo que lleva aentender el diálogo como una experiencia que cura y transforma. Por medio del diálogo filosófico,se logra un autoconocimiento que tiene el poder de curar, sanar, reparar y transformar a la personahumana, al “hombre de carne y hueso”. (shrink)

Language exists because human subjects define themselves in the circumstance they are in. This is possible because they are able to know, not directly through their senses only, but adding something new to the construct they create in their conscience. The main thing they add to the construct created is categories, something invented or fabricated by the human subject at the moment of speaking.

El presente articulo pretende poner de manifiesto el interés que tienen los libros penitenciales en la Alta Edad Media para informar sobre las costumbres y la vida cotidiana, tanto en lo que se ajusta como en lo que no se ajusta a las normas de conducta.

Este trabajo presenta la información que Juan de Salisbury nos ofrece en su Metalogicon sobre el problema de los universales en el siglo XII. Se detiene de modo especial en la solución de Aristóteles, por el que muestra gran simpatía.

Pedro Abelardo es un autor muy original en el siglo XII. La originalidad se aprecia especialmente en el tema de la libertad o libre albedrío. Es lo que ponemos de manifiesto en el presente trabajo. Palabras Clave: Abelardo, originalidad, siglo XII, libertad, libre albedrío.

Este trabajo presenta una lección impartida por tres maestros de la primera mitad del siglo XII: Honorio de Autún, Hugo de San Víctor, y Guillermo de Conches. Los tres fueron ilustres magistri y destacados escritores. La lección versa sobre la importancia de los estudios y la formación intelectual. Está dividida en tres partes, impartida cada una de ellas por uno de los maestros citados.