El número de libros corales de la catedral de Sevilla asciende casi a trescientos en total, correspondientes a un período de tiempo que va del siglo XV al XX. Los más antiguos, por ser más decorados e iluminados, han sido estudiados por varios especialistas, pero no ha sucedido esto con su música, a pesar de ser la verdadera razón de su existencia. En el presente artículo centramos nuestra reflexión sobre la revisión del canto llano realizada por Sebastián Vicente Villegas, a (...) petición del cabildo de Sevilla, tras la publicación del decreto de Clemente VIII y la doctrina del humanismo extendida por toda Europa después del Concilio de Trento. (shrink)

Scepticism has been one of the standard problems of epistemology in modern times. It takes various forms – the most general one being the thesis that knowledge is impossible; but equally prominent are such versions as the notorious doubt about the existence of an external world, inaugurated by Descartes'Meditations, or doubts about the existence of objective values. Philosophers who undertake to refute scepticism – still a very popular exercise – try to show that knowledge is possible after all, or to (...) prove the existence of an external world, and so on. Sceptics, generally speaking, are seen as radical doubters – philosophers who call into question assumptions that are usually taken for granted by ordinary people as well as by other philosophers. Those doubts have to be refuted by showing that they are in some way unjustified. (shrink)

En este artículo, nos preguntamos si es pertinente un análisis del personaje de Medea de Eurípides, y más concretamente, de su filicidio, a la luz de la doctrina aristotélica de la acción. Resulta dudoso, y quizás equívoco, hablar de "responsabilidad" (en sentido aristotélico) en el caso de la heroína, ya que sus motivaciones, como las de todo héroe trágico, tienen un doble signo: enfrentado a una ἀνάγκη superior, también desea lo que está forzado a hacer. Además, Medea no es una (...) mujer común: es un personaje ontológicamente complejo que participa, más de lo que frecuentemente se ha enfatizado, del plano divino. In this article we wonder if it is pertinent to analyse the character of Euripides' Medea and, more precisely, her filicide, in the light of Aristotle's doctrine of action. With regard to the heroine, it is doubtful and perhaps confusing to talk about "responsibility" (in Aristotelian terms) because her motivations, as all tragic heroes', are two-sided: faced to a superior ἀνάγκη he wants what he is forced to do as well. In addition, Medea is not an ordinary woman: she is an ontologically complex character that has a share in the divine level, a share which is more crucial than what has usually been emphasized. (shrink)

The doctrines of the Hellenistic Schools - Epicureans, Stoics, and Sceptics - are known to have had a formative influence on later thought, but because the primary sources are lost, they have to be reconstructed from later reports. This important collection of essays by one of the foremost interpreters of Hellenistic philosophy focuses on key questions in epistemology and ethics debated by Greek and Roman philosophers of the Hellenistic period. There is currently a new awareness of the great interest and (...) influence of Hellenistic philosophy. In bringing together a major collection of scholarly and interpretative studies by a leading figure in the field, this volume is a boon to philosophers and classicists who work on the Hellenistic period, but also to students keen to enrich their understanding of the history of epistemology and ethics. (shrink)

The Prior Analytics marks the beginning of formal logic, and is one of the most influential works in the history of thought. It is here that Aristotle sets out his system of syllogistic reasoning. The first book, to which this volume is devoted, offers a coherent presentation of Aristotle's logic as a general theory of deductive argument.

In this paper I would like to examine a conception of happiness that seems to have become popular after the time of Plato and Aristotle: tranquillity or, as one might also say, peace of mind. This conception is interesting for two reasons: first, because it seems to come from outside the tradition that began with Plato or Socrates, second, because it is the only conception of eudaimonia in Greek ethics that identifies happiness with a state of mind and makes it (...) depend entirely on a person’s attitude or beliefs. In this way it may be closer to more recent ideas about happiness, notably those of utilitarians who treat “happiness” as a synonym of “pleasure,” than to the classical Greek conceptions of the good life. For Plato and Aristotle the happy life certainly had to be pleasant or enjoyable, but they did not think that happiness itself consisted in being pleased with one’s life. As the Stoic Seneca puts it, “it is not that virtue is chosen because it pleases, but that, if chosen, it also pleases.” I will argue that tranquillity was in fact not a serious contender for the position of ultimate good in ancient times. Greek theories of happiness from Plato to Epicurus were attempts to spell out what sort of a life one would have to lead in order to have good reasons for feeling tranquil or contented; they were not recipes for reaching a certain state of mind. Looking at the case of tranquillity will show, I think, that modern philosophers interested in questions about the good life might be well advised to follow the lead of their ancient predecessors. (shrink)

Historically, as well as more recently, women's emancipation has been seen in two ways: sometimes as the `right to be equal' and sometimes as the `right to be different'. These views have often overlapped and interacted: in a variety of guises they have played an important role in both the development of ideas about women and feminism, and the works of political thinkers by no means primarily concerned with women's liberation. The chapters of this book deal primarily with the meaning (...) and use of these two concepts in the context of gender relations, but also draw attention to their place in the understanding and analysis of other human relationships. (shrink)

In this paper I would like to examine a conception of happiness that seems to have become popular after the time of Plato and Aristotle: tranquillity or, as one might also say, peace of mind. This conception is interesting for two reasons: first, because it seems to come from outside the tradition that began with Plato or Socrates, second, because it is the only conception of eudaimonia in Greek ethics that identifies happiness with a state of mind and makes it (...) depend entirely on a person’s attitude or beliefs. In this way it may be closer to more recent ideas about happiness, notably those of utilitarians who treat “happiness” as a synonym of “pleasure,” than to the classical Greek conceptions of the good life. For Plato and Aristotle the happy life certainly had to be pleasant or enjoyable, but they did not think that happiness itself consisted in being pleased with one’s life. As the Stoic Seneca puts it, “it is not that virtue is chosen because it pleases, but that, if chosen, it also pleases.” I will argue that tranquillity was in fact not a serious contender for the position of ultimate good in ancient times. Greek theories of happiness from Plato to Epicurus were attempts to spell out what sort of a life one would have to lead in order to have good reasons for feeling tranquil or contented; they were not recipes for reaching a certain state of mind. Looking at the case of tranquillity will show, I think, that modern philosophers interested in questions about the good life might be well advised to follow the lead of their ancient predecessors. (shrink)

El presente texto propone una lectura de A Feminist Theory of Refusal asumiendo como propia la doble clave teórica y política que el libro sostiene. En la primera parte se resumen los puntos centrales de Honig sobre el tipo de complejización e impurificación de la teoría vigente que el drama Las Bacantes de Eurípides habilitaría, y sobre la importancia de esta nueva conceptualización para la práctica política feminista. A continuación se formulan algunos interrogantes respecto del proceso histórico en el cual (...) este concepto deviene protagónico para la teoría política crítica y se señalan posibles limitaciones del mismo a la hora de describir el tipo de desafíos que enfrentan las luchas emancipatorias e igualitarias emprendidas por el movimiento feminista en Argentina. (shrink)

The story of Medea has exerted a powerful influence on creative artists since the time of Euripides. It is a tale that has been told in many ways and in several genres. This article offers a discussion of Christa Wolf's 1996 novel, Medea.Stimmen (Medea. Voices), a modern retelling through the voices, and conflicting perspectives, of the major characters involved with Medea, including Jason, Agameda, Akamas, Leukon, Glauce and Medea herself.Medea's role within feminist literary reception and women's literature cannot be overlooked (...) because of the crucial archetype she represents. One task of Feminist criticism has been to expose, deconstruct and rectify prevalent male (mis) interpretations of female archetypes, such as Medea, Medusa and others, and the patriarchal distortions they introduced through 3 000 years of male literature. In the patriarchal realm, Medea represents the Witch, the black Sorceress, and the archetype of the Negative Mother. These negative interpretations or archetypes may be attributed to misogynist perceptions of Medea as the vilest of women, because she committed the most despicable of all crimes — killing her children, the patriarchy's heirs — to take revenge on Jason, the husband who abandons her in Corinth (her place of exile) to marry Glauce, King Creon of Corinth's daughter, for reasons of political expedience.As a writer with her roots in the former East-German regime, Wolf perceives the Medea story as an account of a woman with both extraordinary powers and human shortcomings, who is misunderstood by the Colchians and the Corinthians alike. Wolf explores the distorted patriarchal motives for their loathing of Medea and Medea's ultimate powerlessness to do anything more than accept her tragic destiny. In doing so, Wolf does not attempt to manipulate the Medea story to suit the one-sidedness of some more radical feminist ideologies. (shrink)

This paper discusses the myths regarding both the conceptualization and the expected effects that are implicitly or explicitly presented in analyses of the so-called ‘democratic innovations’, that is, the new institutions that aim to increase public participation beyond regular elections. It is argued that these myths, together with the (fictitious) confrontation between direct and indirect politics, have generated false oppositions and reductionisms that mask the debate and limit empirical approximations to democratic innovation. A research agenda based on the concept of (...) ‘participatory ecologies’ is suggested as a way to gain an understanding of the mechanisms of participation in a systematic way.Este artículo analiza los mitos que se han construido, tanto en un plano conceptual como de efectos esperados, en torno a las denominadas innovaciones democráticas, entendidas como instituciones destinadas a incrementar la participación ciudadana más allá de las elecciones. Argumentamos que tanto estos mitos como la (ficticia) confrontación entre política directa e indirecta ha generado falsas oposiciones y reduccionismos que enmascaran el debate y limitan el estudio empírico de la innovación democrática. Una agenda de investigación basada en el concepto de ecologías participativas se sugiere para el entendimiento de los mecanismos de participación en forma sistemática. (shrink)

This highly acclaimed volume brings together some of the world's foremost historians of ideas to consider Machiavelli's political thought in the larger context of the European republican tradition, and the image of Machiavelli held by other republicans. An international team of scholars from a variety of disciplinary backgrounds (notably law, philosophy, history and the history of political thought) explore both the immediate Florentine context in which Machiavelli wrote, and the republican legacy to which he contributed.

During the IAEA’s Mobile Radioisotope Exhibition (1960–1965) through the eventful roads of five Latin American countries (Mexico, Uruguay, Argentina, Brazil, and Bolivia), a variety of photographs were taken by an unknown Mexican official photographer, and by Josef Obermayer, a staff driver from Vienna. The exhibition carried not only bits of nuclear sciences and technologies, but also the political symbolism of the ‘friendly atom’ as a token of modernization. The photographs embarked on different trajectories, though all of them ended up at (...) the training and exchange official’s desk in charge of the exhibition, Argentinian physicist Arturo Cairo. The ones taken in Mexico also had a local circulation as propaganda intended to promote radioisotope applications. The two sets of images were intended to show the contrast between modernity and traditional society, but they did it from different gazes. Our paper argues that, in the case of Mexico, the photographer reinforced representations of the country which were already popularized by Hollywood for foreign and local audiences. On the other hand, the Viennese photographer’s gaze delivers an autoethnography of his dutiful journey. We also argue that Obermayer’s projection is one of what Roger Bartra has conceptualized as the ‘salvage on the mirror’. (shrink)

This volume draws together a selection of Gisela Striker's essays from the last forty years in the areas of research for which she is best known: Aristotle's logic and ethics, and Hellenistic epistemology and ethics.

This essay argues that ancient Pyrrhonists did not decide to suspend judgment, but rather claimed to have found themselves unable to arrive at any judgment. By giving up the attempt, they also claimed to have unexpectedly reached tranquility, then followed the customs of ordinary life without ever claiming to have found the truth. This anti-rational attitude is not likely to be typical of ordinary people, nor would it seem desirable to modern defenders of ordinary practices like Fogelin.

So far little are the studies that have focussed on exploring school principals’ self-conception of their distributed leadership competencies in relation to their managerial and teaching experience. To do so, an exploratory research was carried out with a sample of 163 pre-service and in-service school principals studying a Master’s programme in School Management, Innovation and Leadership at a Spanish University. Data were obtained by using an Ad hoc questionnaire of 7 units of competence and 5 proficiency levels for each unit, (...) based on an existing rubric to analyse students’ self-conception of their development of leadership competencies. The findings of this preliminary study show statistically significant differences in the self-perception in all dimensions associated to Managerial Experience and Teaching Experience in schools. Study participants with ME showed statistically higher levels than those who had non-ME in four of seven dimensions: lead the school organisation, address the needs of the students, manage the organisation of the school organisation, and manage administrative work. Similar results were obtained in relation to TE versus non-TE were statistically significant differences are found in six dimensions: manage pedagogical and didactic resources, attend to the needs of students, manage didactic strategies, manage the organisation of the school organisation, manage the link between the school organisation and the community, and lead the school organisation. This study shows the importance of teaching and professional experience to acquire leadership competencies in education, therefore the school principal should also be a teacher. This preliminary study provides insights into the relevance of providing pre-service or in-service school principals with training and professional development programmes on sustainability distributed leadership that enable them to genuinely engage the school community, develop innovative pedagogies and lead the process of change toward building more sustainable schools. (shrink)

This article explores the rich tradition of Lutheran spirituality by examining the hymns of the seventeenth-century Lutheran hymn writer Paul Gerhardt. At times Lutheran theology is accused of emphasizing grace as pardon with little or no reflection on grace as empowerment. Paul Gerhardt is a wonderful representative of Lutheran spiritual theologians who hold the two together. In one of the darkest moments of Christian history, the Thirty Year War and its aftermath, Gerhardt was able to hunt for signs of God's (...) grace where others only saw death, darkness, and despair. His beautiful and theologically rich hymns became sacred literary spaces where pilgrim singers were able to find refuge in God and begin a journey of healing and transformation. Pastors today should once again take seriously and recover the importance of hymns and the arts more generally speaking for spiritual formation. (shrink)

The present article investigates two prominent bhikkhun?s, Dhammadinn? and Khem?, who were renowned for their preaching abilities in the time of the Buddha. It focuses on two texts of the Sutta-pi?aka, the C??avedalla-sutta and the Khem?ther?-sutta, and demonstrates how and why these texts were among the most authoritative in providing a measure for spiritual leadership among bhikkhun?s in early Buddhism. Among women who taught the Dhamma, Dhammadinn? and Khem? attract attention because the texts show them even teaching male listeners of (...) high status. The examples of female leadership presented here challenge any view that throws doubt on the spiritual capability of women and may be used as models by contemporary Buddhist nuns. (shrink)

Myth & Symbol, Volume 6, Issue 2, Page 15-43, November 2010.