This is an issue of our quarterly journal Hume Papers on Public Policy - the journal of the David Hume Institute.

One of the most striking experiences of my early days as a postgraduate student of medieval Scots law was an encounter with a twelfth-century charter which, apart from being written in Latin, might have served as a model or template for the land transfer documents which I had learned how to draft the previous year in the undergraduate class called Conveyancing. Alliterative thoughts came into my head—conveyancing, conservatism, consistency, continuity—but also the question of when this seeming stability was first achieved, (...) and how it crossed from Latin into the formal Scots-law English of my own day. Joanna Kopaczyk’s fascinating study of legal language in Scottish towns from the late middle ages to the Reformation in Scotland does not address the conveyancing question but it raises similar issues about legal and administrative record-keeping, addressing them from the perspective of historical linguistics. She is interested in the tendency of both law and language towa .. (shrink)

BackgroundCommunity engagement in research has gained momentum as an approach to improving research, to helping ensure that community concerns are taken into account, and to informing ethical decision-making when research is conducted in contexts of vulnerability. However, guidelines and scholarship regarding community engagement are arguably unsettled, making it difficult to implement and evaluate.DiscussionWe describe normative guidelines on community engagement that have been offered by national and international bodies in the context of HIV-related research, which set the stage for similar work (...) in other health related research. Next, we review the scholarly literature regarding community engagement, outlining the diverse ethical goals ascribed to it. We then discuss practical guidelines that have been issued regarding community engagement. There is a lack of consensus regarding the ethical goals and approaches for community engagement, and an associated lack of indicators and metrics for evaluating success in achieving stated goals. To address these gaps we outline a framework for developing indicators for evaluating the contribution of community engagement to ethical goals in health research.SummaryThere is a critical need to enhance efforts in evaluating community engagement to ensure that the work on the ground reflects the intentions expressed in the guidelines, and to investigate the contribution of specific community engagement practices for making research responsive to community needs and concerns. Evaluation mechanisms should be built into community engagement practices to guide best practices in community engagement and their replication across diverse health research settings. (shrink)

Inter-organizational models are both a well-documented phenomena and a well-established domain in management and business ethics. Those models rest on collaborative capabilities. However, mainstream theories and practices aimed at developing these capabilities are based on a narrow set of assumptions and ethical principles about human nature and relationships, which constrain the very development of capabilities sought by them. This article presents an Aristotelic–Thomistic approach to collaborative entrepreneurship within and across communities of firms operating in complementary markets. Adopting a scholarship of (...) integration approach and evaluating the six studies of communities of organizations, we contribute an inter-organizational network model based on the assumptions about human motives and choice offered by Aristotle. We argue that the sustainability of inter-organizational communities depends on how rich is the set of assumptions about human nature upon which they are based. In order to develop and sustain collaborative capabilities in inter-organizational communities, a set of assumptions that takes both self-regarding and others’-regarding preferences as ends is required to avoid any kind of instrumentalization of collaboration, which is an end in itself. Implications for theory and practice are discussed. (shrink)

La exterioridad de una cosa o de un estado de cosas configurados por el ser humano no implica para Hegel que esa cosa o ese estado de cosas deban ya por ello ser considerados como formas del espíritu objetivo, mientras que en contrapartida las formas del espíritu absoluto estarían entonces conformadas por contenidos ideales del pensamiento. La diferencia entre espíritu objetivo y espíritu absoluto no radica en la diferencia entre lo que el espíritu humano “hace” y lo que “conoce”. En (...) efecto, las obras de arte, es decir, configuraciones exteriores hechas por el ser humano utilizando, por ejemplo, piedras, metales, colores o sonidos, son para Hegel instancias del espíritu absoluto, mientras que, por su parte, realidades que en cuanto tales no son intuibles, como, por ejemplo, los contratos o la organización estatal, son instancias del espíritu objetivo. Que Hegel considere al arte como una forma del espíritu absoluto pone de manifiesto que, a sus ojos, las cosas que intuimos en el universo son, en rigor, productos del propio sujeto que las conoce. Espontáneamente el sujeto cognoscente piensa que lo que intuye es algo que recibe desde un mundo externo; sostener que el arte es una forma de conocimiento es justamente el modo como Hegel está expresando que lo intuido es en todos los casos un contenido producido por el propio espíritu, que es, por así decirlo, una obra de arte humano. En el arte mismo, sin embargo, la producción de la cosa intuible es insuficiente, dado que el material que el espíritu utiliza para sus configuraciones conserva en mayor o menor medida, según el caso, una determinidad propia que resiste a la determinidad que el espíritu busca conferirle. Por esta razón, las obras de arte se presentan inicialmente como productos arbitrarios. Recién cuando integra sus intuiciones en la actividad de comprensión -actividad cognitiva con la que opera la filosofía- y media con ello completamente la determinidad de los contenidos intuidos, el espíritu configura finalmente un universo que le es propio y específico. El objetivo de mi ponencia es reconstruir desde el marco teórico recién expuesto el sentido y función que Hegel le atribuye al arte en su teoría del conocimiento. (shrink)

This article explores the comparison between Derrida and Zhuangzi and their approaches to the question of metaphor and analogy, examining the deconstruction of essentialist and culturalist forms of philosophical comparativism. The author contends that the notion of ‘Western metaphysics’ relies on an implicit comparison between the West and its others, shaped not only by philosophical factors but also by historical, sociological and strategic considerations, as exemplified in Aristotle’s exclusion and subjection of metaphor. Derrida’s approach in ‘White Mythology’, with its ‘internal (...) reading’ and ‘quasi-transcendental’ perspective, challenges the unity and identity of the conventional representation of philosophy as a Western achievement. However, the article also advocates for an ‘external’ and ‘quasi-empiricist’ viewpoint that recognises the erratic character of comparisons, resisting the appropriation of philosophical differences into general categories such as ‘Western’ or ‘Chinese philosophy’. (shrink)

Detecting intrusions in large networks is a highly demanding task. In order to reduce the computation demand of analysing every single packet travelling along one of such networks, some years ago flows were proposed as a way of summarizing traffic information. Very few research works have addressed intrusion detection in flows from a visualizations perspective. In order to bridge this gap, the present paper proposes the application of a novel projection method (Beta Hebbian Learning) under this framework. With the aim (...) to validate this method, 8 traffic segments, containing many flows, have been analysed by means of this projection method. The promising results obtained for these segments, extracted from the University of Twente dataset, validate the proposed application. (shrink)

La resistencia de la memoria. Un recorrido por el proyecto: Se rebelan, se revelan, de Estudio Biopus.

Amphioxus represents the most basally divergent group in chordates and probably the best extant proxy to the ancestor of all chordates including vertebrates. The amphioxus, or lancelets, are benthic filter feeding marine animals and their interest as a model in research is due to their phylogenetic position and their anatomical and genetic stasis throughout their evolutionary history. From the first works in the 19th century to the present day, enormous progress is made mainly favored by technical development at different levels, (...) from spawning induction and husbandry techniques, through techniques for studies of gene function or of the role of different signalling pathways through embryonic development, to functional genomics techniques. Together, these advances foretell a plethora of interesting developments in the world of research with the amphioxus model. Here, the author review the discovery and development of amphioxus as a superb model organism in evolutionary and evolutionary‐developmental biology. (shrink)

This article discusses Jacques Rancière's theory of literature as centred on an agonistic concept of literature, where literature is seen as a ‘positive contradiction’. This positive contradiction arises from what Rancière sees as literature's origins in the ‘errant letter’, which is conceived as an intrinsically democratic principle that, for Rancière, also results in the tendency of literature to incarnate the word and to propose an extra-textual truth which would signal the end of literature as democratic errancy. Asking whether it is (...) possible to identify Rancière as ‘taking sides’ in what he sets up as a struggle, the article analyses three examples of Rancière's engagement with literary texts in which he demonstrates the necessity for literature to maintain its constitutive contradiction, resulting in a conception of literature as an agonistic field and as a self-critical mode of writing. (shrink)

This study explores the efficacy of a specific tool – the articulation of the ideal self – in job engagement, psychological well-being, and organizational citizenship behavior. We hypothesized that employees who can visualize their jobs as part of their ideal self – in particular how it helps in its development and realization – would feel higher levels of engagement and fulfillment in their lives, as well as engage in greater amounts of helping and voice OCB. A total of 239 full (...) time employees from five companies in Costa Rica filled out the ideal self questionnaire, the job engagement, and psychological well-being surveys, and were evaluated by their peers on task behavior and helping and voice OCB. Results of the SEM model showed that the ideal self was positively related to job engagement, psychological well-being and helping and voice. These findings contribute to the research on the impact and importance for organizations to help employees find meaningfulness in their work. (shrink)

Explores the complexity of truth and the ways that people take advantage of this complexity to use and abuse neutral truths to suit their own agendas in politics, business, the media, and everyday life. -- Provided by publisher.

En este texto abordamos el papel de la escuela en la producción de lo común y la diferencia como mandatos del Estado en el marco de los procesos de producción-reproducción del orden social. Inicialmente, discutimos lo común como relato de ficción demandado a la escuela durante los procesos de formación del Estado-nación. A continuación, abordamos lo común producido por la escuela, como efecto desbordado del relato de ficción de lo común-universal. Finalmente, analizamos el mandato de la escuela contemporánea para la (...) producción de la diversidad-diferencia, como nuevo régimen de verdad en la producción del individuo solipsista y las comunidades cerradas hiperfragmentadas. Como cierre, planteamos la paradoja de este nuevo mandato escolar para la producción de la diversidad-diferencia en un momento histórico en el que se ha consolidado un cierto común que podría servir de plataforma para disputar ese orden capitalista que hoy, como reverso, es lo único común globalizado. (shrink)

En este trabajo utilizaremos la tipología schmittiana de pares conceptuales teológico-políticos como marco interpretativo para estudiar cómo el panteísmo fue considerado en la Alemania decimonónica como una doctrina revolucionaria en un sentido político. Esto lo haremos presentando brevemente los antecedentes ilustrados de esta problemática y analizando tanto los debates sobre la personalidad de Dios surgidos a raíz de la publicación de Das Leben Jesu de Strauß como los textos de la izquierda hegeliana en los que se reconoce explícitamente un proyecto (...) político revolucionario vinculado al panteísmo. (shrink)

The philosophy of history of 1804 and 1805 enables Fichte to place his natural right, developed previously at Jena, against a diachronic background. This means that Fichte does not reason merely synchronically from a timeless conception of society and state. From a synchronic viewpoint, Fichte cannot solve the problem of the control of political power because he has to draw on the assumption of a virtuous ephorate. This assumption is not consistent with the Fichtean ideal of a philosophy of right (...) completely independent from moral considerations. Thus, the control of government is possible only if at least a group of citizens can go beyond the mere rational egoism. This new temporal conception of the state leads Fichte to think that the problems of consistency of his theory of Jena are unavoidable, given that a society integrated by egoist individuals cannot be sustained. However, his later philosophy of history enables Fichte to state the inexorable annihilation of this type of community and gives place to an ensuing epoch, when citizens are not self-interested anymore. (shrink)

Main description: Verbreitet ist die Auffassung, dass es vernünftig ist, moralisch zu handeln, weil es unvernünftig ist, gegen moralische Normen zu verstoßen. Gegen diese Ansicht vertritt der Autor die These, dass es immer vernünftigerweise erlaubt ist, moralisch zu handeln, dass aber im Falle eines Konflikts zwischen Klugheitsgründen und moralischen Normen sowohl die moralische als auch die unmoralische Handlungsweise vernünftigerweise erlaubt sind.

IntroductionArticles published in scientific journals, concerning the present and future of the lecture format in university education in the twenty-first century are framed within organizational settings that drive teaching methodologies in line with educational policies. The following two research questions have arisen from articles in which debate the continuity of this teaching modality and propose improvements of a different nature: Is there an interest in renovating the lecture format among the international research community whose remit is university teaching methods? and (...) What improvements to the lecture format do the reviewed articles suggest, within the framework of the communicative matrix of interactive learning?MethodWe have carried out a systematic review guided by the PRISMA approach, emphasizing the interest in methodological conceptual commitment, paying attention to documents published in journals with an impact factor. The search strategy was applied homogeneously in three databases: ERIC, PsycInfo, and Web of Science, following the systematic process of inclusion/exclusion.ResultsForty-five articles were selected with a range of 0–78 quotations, from different fields of knowledge and five continents; 12 articles are from journals with a JCR impact factor. The journal articles cover communicative, cognitive and active-practical perspectives ; the predominant governing aim of the analyzed improvements is connected with the attendees’ academic performance results ; the reviewed studies belong mainly to the quantitative paradigm. The considerations derived from the results cover formative, technical and/or critical aspects.Discussion and conclusionsWhilst positively valuing all these efforts promoted by the European Higher Education Area, we have also verified the lack of contributions in line with our concerns that embrace the need to develop an in-depth conceptualization, supported by a methodology that is sensitive to the complexity of the oral communication format between an expert actor and non-specialized actors who wish to connect and collaborate with the expert in the production of knowledge. (shrink)

Die Poesie ist für Hegel die Endform der Kunst, in der die Kunst im Allgemeinen durch die Religion überwunden wird. Die These, dass die Poesie den anderen Künsten, d.h. der Architektur, der Skulptur, der Malerei und der Musik, überlegen ist, spricht von einer besonderen Hierarchisierung und Periodisierung, die Hegel zwischen die verschiedenen Kunstformen einführt. Das Kriterium für diese Hierarchisierung und Periodisierung ist offensichtlich das gleiche, nach dem Hegel die Kunst wiederum als eine der Religion und der Philosophie unterlegene Form betrachtet. (...) Dass die Poesie eine den anderen Künsten überlegene Kunstform ist, ist auf den ersten Blick eine überraschende These; und sie wirkt noch überraschender, wenn man sie durch die These ergänzt, dass die Kunst wiederum durch die Religion und die Philosophie als weitere Phasen eines linearen Prozesses aufgehoben wird. Um was für einen linearen Prozess handelt es sich hier eigentlich? Ein linearer Prozess wohin? Der Prozess, von dem Hegel in diesem Kontext spricht, ist ein Erkenntnisprozess, und zwar ein ziemlich spezifischer Erkenntnisprozess, nämlich Erkenntnis des Absoluten. Die Poesiegattung, die für Hegel die Endphase der Kunst ausmacht, ist das moderne Drama, in dessen Zentrum die Darstellung des Charakters und der Handlungen seiner verschiedenen Gestalten steht. Was hat das alles aber mit dem Absoluten zu tun? Was haben das Drama und seine Subgattungen - der Tragödie, der Komödie, der Satire usw. - mit Religion und Philosophie zu tun? Hegel verbindet außerdem die Kunst mit dem Absoluten als eine Erkenntnisform desselben. Aber in welchem Sinne ist die Kunst Erkenntnis? Ist Kunst nicht eher Darstellung und Ausdruck subjektiver Gefühle und Ideen - und eben nicht ein Erfassen der Realität, eben nicht eine Erkenntnisform der Wirklichkeit? Um den allgemeinen Sinn von Hegels Ästhetik und dadurch die besondere Rolle, die er darin der Poesie zuschreibt, verstehen zu können, ist es unentbehrlich, die oben gestellten Fragen zu beantworten. Ein theoretisches und exegetisches Modell zu liefern, das imstande ist, eine solche Aufgabe zu erfüllen, ist das Ziel dieses Beitrags. (shrink)

This article addresses some of the central aspects of the philosophy proposed by Philip Mainländer. The intention is focused on glimpsing the implications of this author’s thinking, mainly with regard to the attitude derived from the contemplation of the extermination of the human as a consequent solution to the suicide and death of God. The intention of man in the world is analyzed from this perspective and links are offered with authors who have welcomed the rugged and complex paths of (...) compromised nihilism. The text ends with a series of alternatives for the redemption of the human through a philosophy about death and not as a function of death itself. (shrink)

En este trabajo se discute la interpretación de Isaiah Berlin de la filosofía política fichteana en términos de un organicismo. Esta interpretación muestra que las libertades individuales juegan un rol fundamental en la educación de los ciudadanos futuros en tanto que ésta es una tarea realizada por los padres y no por el Estado. Sin embargo, Fichte no defiende una idea de la libertad individual como no-interferencia, aun cuando las similitudes entre su teoría y la de Humboldt sugieran lo contrario. (...) Del mismo modo, Fichte no defendió tampoco la idea de la libertad como no-dominación, como revela la comparación con la teoría de Philip Pettit. Por el contrario, Fichte sostuvo que la educación de los futuros ciudadanos tiene sentido únicamente cuando las libertades individuales son consideradas como inextricablemente unidas con la propiedad. This paper discusses Isaiah Berlin’s interpretation of Fichtean political philosophy in terms of organicism. It shows that individual liberties play a fundamental role in the education of future citizens as a task performed by parents, not the state. However, Fichte did not defend an idea of individual liberty or non-interference, even if similarities between his theory and Humboldt’s suggest the contrary. At the same time, Fichte also did not espouse the idea of freedom as non-domination, as a comparison with Philip Pettit’s theory reveals. By contrast, Fichte posited that the education of future citizens makes sense only if individual liberties are considered inextricably linked to property. (shrink)

Ao analisar a teoria da memória mecânica de Hegel, a maioria dos intérpretes considerou apenas dois aspectos da memorização mecânica: o desaparecimento do significado nas palavras mecânicamente memorizadas ou a internalização totalmente abstrata da mente que as memoriza. No primeiro caso, a interpretação concentrou-se na relação entre o significante e o significado das palavras; no segundo caso, concentrou-se na relação entre o signo linguístico como um todo e a mente. Entretanto, a posição específica da memória mecânica na sistematização das atividades (...) cognitivas de Hegel não se baseia nessas duas relações, mas na relação entre o significado de cada palavra e o significado das outras palavras. Ao memorizar de cor fileiras de palavras que não estão conectadas umas às outras por seus significados, mas apenas pela força da mente que decide memorizá-las juntas, a mente se liberta de qualquer conteúdo dado externamente e sublima a referência linear do conteúdo representacional de cada significado à intuição em sua origem. A atualização do poder da mente de interconectar conteúdos de acordo com as próprias regras lógicas da mente realiza, para Hegel, a transição para o pensamento propriamente dito. (shrink)

Liberados el romanticismo y el idealismo del lastre secular de su vínculo imaginario con la “catástrofe alemana” deviene una vez más posible recurrir a ellos para repensar los problemas teóricos y prácticos del presente y localizar nuevos instrumentos conceptuales para su solución. En este contexto recobran interés numerosos temas que fueron objetos privilegiados de reflexión por parte de los pensadores románticos e idealistas. El romanticismo exaltó la Revolución Francesa como un acontecimiento epocal de reivindicación de los derechos de los individuos (...) contra la opresión de las formas anquilosadas de la religión y la organización estatal. Los pensadores románticos se rebelaron contra el orden burgués en todas sus formas, contra la pauta ubicua de la razón económico-instrumental. Para Kant, lo que es útil e intercambiable no posee dignidad, sino precio. El rechazo romántico de la exhaustiva reducción del mundo a mercancía conduce a la recuperación del valor infinito de la naturaleza, en esa medida, a su “reencantamiento”. En una misma línea, el romanticismo preconiza tendencialmente todos los fenómenos no cuantificables, aquéllos que no permiten ser calculados en términos mercantiles: la corporeidad, el erotismo, la pasión, la imaginación y la fantasía, el arte y la poesía, lo telúrico, la diversidad individual y cultural. El idealismo, por su parte, busca una síntesis entre la concepción ilustrada del mundo material y la visión pre-moderna del mismo. El resultado de esa mediación es la explicitación de las estructuras del propio espíritu humano presentes en su comprensión del mundo, toda vez que para el idealismo el mundo es siempre la teoría de la mente humana sobre el mundo. El pensamiento ilustrado pudo por ello confundir la filosofía de la naturaleza de los idealistas con una visión de lo material viciada de antropomorfismo, más próxima a la mística y a los bestiarios medievales que a las ciencias naturales de la Edad Moderna. El idealismo, por el contrario, encuentra en esta suerte de principio antrópico de toda teoría un factor de liberación moral y política. La toma de conciencia de que es el sujeto el que crea sistemas de sentido y que, por tanto, éstos deben reflejar en sí mismos su origen humano, implica el corolario de que con las teorías –sea cual sea el ámbito de la realidad que ellas busquen explicar– se trata en verdad de dispositivos de ordenamiento para el conocimiento y la acción construidas por la propia subjetividad humana; en esta medida, en su origen no se encuentran datos brutos de un supuesto orden natural que debe, por tanto, ser respetado sacralmente, sino la propia comunidad de sujetos vivientes. Aunque haya dejado tras de sí y olvidado el proceso de mediaciones que le dio origen, aunque se presente, pues, como replegado sobre sí mismo y, en esa medida, como la suma de re-presentaciones de un orden encontrado en el mundo, cada sistema de ideas contiene el conjunto de prácticas subjetivas inferenciales que lo constituyeron y que fueron realizadas por múltiples sujetos en plexos históricos concretos. El idealismo consiste en explicitar a la subjetividad actuando en el objeto y, con ello, en conminar el peligro de la mutación de las teorías en ideologías. El fundamento último de la libertad descansa para el idealismo menos en el orden determinado que funciona como condición de posibilidad del ejercicio de la libertad que en el modo de autoconcepción de la propia subjetividad. A partir del mundo de las autoconcepciones del sujeto –para Hegel se trata del ámbito específico del sujeto que ha devenido por ello mismo absoluto– derivan luego, como sus corolarios prácticos, las formas concretas de ordenamiento social y político. Si bien asume en sí numerosos motivos románticos, el idealismo aspira también a una mediación de esos elementos con las contribuciones teóricas de la Ilustración, con la que guarda entonces una relación menos crítica que el romanticismo. Fruto de este espíritu más ecuménico y menos orientado a la ruptura, defiende una concepción más pacífica de la racionalidad capitalista y el mundo burgués. Hegel reivindica así el rol positivo del mercado con su división social del trabajo y una concepción menos revolucionaria y más reformista de la vida política. El neoliberalismo contemporáneo se concibe a sí mismo como el sistema que resulta naturalmente del principio de la libertad negativa. Una tesis central del idealismo alemán es que para que sea posible el ejercicio de la capacidad de decidirse autónomamente por diferentes metas es necesario el marco efectivo de la libertad positiva. Sin la presencia de un orden racional con poder coercitivo sobre los miembros de la sociedad para regular su conducta, la libertad negativa de esos miembros, a primera vista disminuida y parcialmente cercenada por aquel orden, no es en la práctica posible. (shrink)

En este trabajo se estudia la concepción escotista del universal entendido como universallógico y accidente intencional, cuya función cognitiva se entiende como modo de aprehensión oconcepción de la esencia o naturaleza. El artículo se concentra en analizar las cuestiones 4 y 5 del comentario de Duns Escoto a la Isagoge. Se subraya la relación de los análisis escotistas con lateoría aviceniana del triple estatuto de la esencia sobre el telón de fondo de la teoría boeciana de los universales. Al final (...) del artículo se presenta brevemente el momento ontológico del universal tal comose puede ver en la teoría de la naturaleza común. (shrink)

This paper explores principles governing the rational balance among an agent's beliefs, goals, actions, and intentions. Such principles provide specifications for artificial agents, and approximate a theory of human action (as philosophers use the term). By making explicit the conditions under which an agent can drop his goals, i.e., by specifying how the agent is committed to his goals, the formalism captures a number of important properties of intention. Specifically, the formalism provides analyses for Bratman's three characteristic functional roles played (...) by intentions [7, 9], and shows how agents can avoid intending all the foreseen side-effects of what they actually intend. Finally, the analysis shows how intentions can be adopted relative to a background of relevant beliefs and other intentions or goals. By relativizing one agent's intentions in terms of beliefs about another agent's intentions (or beliefs'), we derive a preliminary account of interpersonal commitments. (shrink)

We can, I think, be certain of one thing only – that when Herodotus wrote these two passages he intended to keep the promises which he was making. In addition it is perhaps reasonable to assume that his account of the capture of Nineveh, which he promises merely would as a decisive event in Assyrian history have been included in the mentioned in 1.184. Even this however must be a mere conjecture, for although Herodotus normally makes promises and keeps them, (...) in these two cases the details promised are nowhere to be found in the Histories as we have them. (shrink)

Once hematopoiesis is established in the bone marrow, a continuous egress of hematopoietic stem cells (HSCs) to the periphery occurs at a low frequency. It has been proposed that this phenomenon is part of a regenerative homeostatic mechanism that ensures the maintenance of hematopoiesis through the life of the individual. The administration of certain cytotoxic drugs or cytokines can enhance the mobilization of hematopoietic progenitors to the periphery. During the past 15 years, granulocyte‐colony stimulating factor (G‐CSF) has been used as (...) a standard cytokine for mobilization protocols in experimental models and in humans. Despite extensive efforts by multiple groups, a definitive mechanism explaining its role in mobilization has not been provided. In a recent paper, Katayama et al.,1 through a series of clever associations supported by well‐defined experimental systems, proposed that signals through the sympathetic nervous system modify the activity of the hematopoietic niche, acting as regulators of the mobilization of hematopoietic progenitors. This surprising finding adds a new level of complexity to the cellular milieu responsible for generation and maintenance of the hematopoietic niche. BioEssays 28: 687–691, 2006. © 2006 Wiley Periodicals, Inc. (shrink)

Este artículo propone que la crítica de arte que lleva a cabo Octavio Paz guarda una estrecha relación con su visión poética, particularmente la que se expone en El arco y la lira. Asimismo, aunque teóricamente hablando esta crítica se distancia de las posturas ideológicas, pues considera la producción artístico-literaria como fuente de libertad en sí, aquí vemos que al final la crítica de Paz también llega a ser ideológica y es a través de la ideología como generará su crítica (...) en contra de los murales de Siqueiros y Rivera; sin embargo, Paz será más condescendiente con la visión estética de Orozco, precisamente porque Orozco encaja dentro de su visión poética, y dentro de -en principio- su agenda no ideológica. (shrink)