Playing traditional games has a direct impact on the mood states of the players, and this is the reason why physical education is an ideal setting for teaching how to recognize them and be aware about how they can swing. The objective of the study was to determine if participating in traditional opposition games causes changes to the participants' mood states. A total of 102 students participated. Each participant recorded the intensity of the mood state experienced at the beginning and (...) at the end of the sessions, using the validated Profile of Mood States instrument. The pedagogical experience was planned as 4 sessions with 6 and 5 opposition games each: with competition in mixed groups, equally and unequally mixed; without competition in mixed groups, equally and unequally mixed; with competition in same-gender groups; and without competition in same-gender groups. When comparing the different mood states according to session, the mood states of the depression, fatigue, and vigor dimensions were significantly different, with higher scores in the sessions with competition for the mood states of vigor and fatigue. Also, when comparing the mood states depending on session grouping and group type, the results showed differences in the scores obtained for the dimensions fatigue and anger, and general mood state. These differences were found at the start of the session and at the end, with the dimension fatigue being the only one with differences in both situations when comparing the same-gender, equally-mixed, and unequally-mixed groups for the two types of traditional opposition games compared. In addition, after an analysis of the mood states depending on gender was performed, the results and therefore the significant differences found, were very similar to those obtained according to group type. Lastly, it was concluded that the type of group, and gender were decisive, causing variations in the mood states of the students. This provides valuable information for teaching professionals about the structuring and organization of PE sessions, aiming to promoting positive motor experiences. (shrink)

8 March, now known as International Women’s Day, is a day for feminist claims where demonstrations are organized in over 150 countries, with the participation of millions of women all around the world. These demonstrations can be viewed as collective rituals and thus focus attention on the processes that facilitate different psychosocial effects. This work aims to explore the mechanisms involved in participation in the demonstrations of 8 March 2020, collective and ritualized feminist actions, and their correlates associated with personal (...) well-being and collective well-being, collective efficacy and collective growth, and behavioral intention to support the fight for women’s rights. To this end, a cross-cultural study was conducted with the participation of 2,854 people from countries in Latin America and Europe, with a retrospective correlational cross-sectional design and a convenience sample. Participants were divided between demonstration participants and non-demonstrators or followers who monitored participants through the media and social networks. Compared with non-demonstrators and with males, female and non-binary gender respondents had greater scores in mechanisms and criterion variables. Further random-effects model meta-analyses revealed that the perceived emotional synchrony was consistently associated with more proximal mechanisms, as well as with criterion variables. Finally, sequential moderation analyses showed that proposed mechanisms successfully mediated the effects of participation on every criterion variable. These results indicate that participation in 8M marches and demonstrations can be analyzed through the literature on collective rituals. As such, collective participation implies positive outcomes both individually and collectively, which are further reinforced through key psychological mechanisms, in line with a Durkheimian approach to collective rituals. (shrink)

Legaz Lacamba, L. José Ignacio de Alcorta, filósofo de nuestro tiempo.--Semblanza del profesor Alcorta.--Rodríguez Resina, A. El realismo trascendental, introducción a la filosofía de J. I. de Alcorta.

Recension: LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Just Jesus. New York: Crossroads, 1997. [LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Un tal Jesús . Salamanca: Lóguez Ediciones, 1982] LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Outro Dios es posible: 100 entrevistas exclusivas con Jesucristo en su segunda venida a la Tierra. Quito: Gráficas Silva, 2008.

Taking language as its general theme, this book explores how the tradition of Indo-Tibetan Buddhist philosophical speculation exemplifies the character of scholasticism. Scholasticism, as an abstract and general category, is developed as a valuable theoretical tool for understanding a variety of intellectual movements in the history of philosophy of religion. The book investigates the Buddhist Scholastic theory and use of scripture, the nature of doctrine and its transcendence in experience, Mahayana Buddhist hermeneutics, the theory and practice of exegesis, and questions (...) concerning the authority of sacred texts. It also deals with the Buddhist Scholastic theory of conceptual thought as the mirror of language, the Scholastic defense of logic and rationality as a method, as well as the role of language in the idealist and nominalist ontologies of the Mahayana. Finally, the author treats the question of ineffability and the silence of the Buddha from a new perspective. (shrink)

Una consecuencia de la revolución digital es la aparición del big data, que puede ser considerado como un elemento fundamental para la constitución de eso que autores como Byung-Chul Han denominan “psicopolítica”. Según Han, la sociedad en que vivimos tiene dos fundamentales características que se complementan entre sí: la nuestra es una “sociedad de la transparencia” y también una “sociedad digital”. Estas dos características tienen negativas consecuencias para los humanos. Siguiendo a Foucault y Deleuze, Han considera que el ser humano (...) será capaz de escapar de la esclavitud impuesta por él mismo si logra transformar el peso cualitativo de sus acciones. Es decir, si consigue que estas, en lugar de ser perfectamente predecibles y calculables, pasen a ser acontecimientos, en el pleno sentido de esta palabra: creaciones impredecibles que contribuyan, en términos nietzscheanos, a su autosuperación y, por ende, a hacer de su vida una obra de arte. (shrink)

Reflection on the development of bioethics in pharmaceutical professional organizations. Professional excellence Reflexão sobre o desenvolvimento da Bioética nas organizações profissionais farmacêuticas. A excelência profissional For some years, the collegiate organizations of the pharmaceutical profession are being challenged, not only by external agents, but also by the professionals themselves. There is a certain criticism in the response, especially in aspects that have to do with the role they must play in the development and activity of professional practice, in their domestic, (...) external and internal purposes and in the characteristics they must possess as organizations in service of these professionals and society. We understand that the development, revision and updating of Bioethics, as well as training in this field in professional organizations, contributes to that transcendent excellence in the profession, provokes a real knowledge of it in all its dimensions and with the power to act in total freedom from threats or internal or external restrictions. Para citar este artículo / To reference this article / Para citar este artigo Centenera-Jaraba JI, López-Guzmán J. Reflexión acerca del desarrollo de la bioética en las organizaciones profesionales farmacéuticas. La excelencia profesional. Pers Bioet. 2019; 23: 49-63. DOI: https://doi.org/10.5294/pebi.2019.23.1.4 Recepción: 15/02/2018 Aceptación: 16/04/2019. (shrink)

As is the case with many of the more classically theistic religions, Mahāyāna Buddhism has attempted to elaborate doctrines of incarnation. This paper will first examine the philosophical / doctrinal context in which such doctrines are elaborated by offering a brief overview of Buddhism’s repudiation of theism. It then discusses both denaturalized / philosophical and naturalized / narrative versions of the doctrine of incarnation as it is found in both the exoteric and the tantric (esoteric) traditions of the Mahāyāna texts. (...) It concludes with a defense of the coherence of the docetism found in such texts. (shrink)

Lukacs participation in the establishment and running of the Theater Company Thalia will reflect on his reflection on the modern drama in his first book (History of the evolution of modern drama". Our study is based on the correspondence between Lukacs and his companions and analysis of the early writings of Lukács, usually in Hungarian.

El acceso al Derecho y a unos servicios jurídicos básicos constituye una exigencia fundamental del Estado de Derecho. El desarrollo de aplicaciones de inteligencia artificial jurídica capaces de proporcionar un mejor conocimiento y comprensión del Derecho aplicable en cada situación particular ha difuminado, llegando incluso a eliminar en algunas áreas de la práctica legal, la distinción entre “información jurídica” y "asesoramiento legal”. A partir de ahí, la conjunción de la inteligencia artificial jurídica, la computación en la nube y las TICs (...) para producir conocimiento jurídico “customizado” y distribuirlo masivamente a través de la red está generando formas disruptivas de prestación de los servicios jurídicos que pueden ayudar a colmar bolsas hasta ahora desatendidas de necesidades jurídicas básicas. Ello requiere, sin embargo, un nuevoenfoque regulador de los servicios legales. (shrink)

This article offers a presentation of the recent book of Santiago Collado and shows the importance of the notion of "habitus" in order to grasp the continuity between the philosophy of Leonardo Polo and the Aristotelian tradition.

Contemporary Biology shares with modern science the same understanding of knowledge. This implies a reduction in its objectives. Nevertheless, in order to describe properly its object it had to move from a mechanistic model to more refined theories, as cybernetics and theory of systems. This allows us to formulate a better account of the time of living beings. But only philosophy, which exmines reality without restrictions, can really explain biological time.

Thomas Aquinas holds that the actual content of our thought is not accessible for any creature, and that free will cannot be superseded. These theses are founded on the spiritual condition of our intelligence and will, which makes them directly invulnerable to any intervention on our body. On the other hand, he enthrones the will as the keeper of interiority: it precludes a full transparency that would make our free decision to communicate superfluous, and it exert an inalienable control over (...) the action through which we direct ourselves to the good. In this sense, Aquinas departs from reductionist accounts, which either refuse the existence of free will, suppressing the reason to protect its expression, or face the difficulty of explaining the meaning and justification of the rights that are claimed for free will. However, Thomas Aquinas admits the possibility of indirectly accessing our minds through the knowledge of brain states and of influencing our will through passions by means of alterations of our organisms. Although this possibility was not within the reach of the human being in his time, he considered it was within the reach of separated substances. The consideration of the limits of their perspicacity and control sheds light on the possibilities that neurotechnology can allow in the future. The existence of an unassailable stronghold that guarantees our interiority and free will legitimates our right to be respected but does not make their protection superfluous. (shrink)

Nietzsche uses many of the arguments used by himself against metaphysics in general to criticize the Cartesian cogito. The affinity indicated by Descartes himself between cogito and conscience means that the study focuses on the Nietzschean analysis of the problem of conscience, paying special attention to its anthropological implications. Faced with Cartesian reasoncentrism, Nietzsche maintains that, given that conscience is not an entity removed from the natural world, it is possible to present a strictly naturalist anthropology, eliminating the need to (...) resort to dualist hypothesis drawn from metaphysics or theology. (shrink)

This paper is an invitation to reflect on the advisability of analysing philosophy from a naturalistic perspective. That is, from a perspective that considers philosophy as if it was one more cultural object, which can be studied using the tools that we have available to us today and that are provided by disciplines such as evolutionary psychology or anthropology oriented by a distinctly cognitivist approach. A central concept in the analysis is that of “intuitive ontology” – closely linked to intuitive (...) (or folk-) philosophy or the spontaneous, naïve (natural) way of thinking that is associated with common sense – which is a result of the evolutionary process and a source of metaphysical prejudices such as dualism. A metaphilosophical reflection, such as that proposed here, identifies the “natural” character of a transcendent metaphysics that is still too close to intuitive philosophy, and the interest of constituting a naturalistic philosophy that is fully conscious of its “unnatural” or “counterintuitive” character. (shrink)

The radical posthumanism of Kurzweil aims to achieve immortality. Fukuyama and Habermas criticize posthumanism defending the idea of an inalterable human nature. Pinker, for his part, considers that there is a human nature, but susceptible to modifications. There is a limit to human nature: it is found in the mortal nature of each member of the human species. Sloterdijk will introduce a nuance and insist on the natality of the creative acts of man, standing in continuity with the Nietzschean concept (...) of overman. (shrink)

Se revisan las prácticas fotográficas en los territorios asociados a la producción y sus consecuencias en el Chile contemporáneo, incluyendo cómo se hizo la selección y categorización del campo para construir un cuerpo de estudio con 28 casos. Con este se opera un análisis crítico, actualizándolo dentro de la discusión que ubica a la fotografía tensada entre la producción de «obra» y la de «documentos», y se recurre a las «poéticas de la fotografía del paisaje» propuestas por Santos Zunzunegui. Así (...) se hace evidente cómo la veladura del hecho estético sobre la fotografía deja ver, debajo de ella, el dolor irritante de la destrucción del paisaje, y los trabajos seleccionados devienen ora obras, ora documentos, para atraer la mirada y, al ser mirados, evidenciar el daño humano sobre el paisaje. (shrink)

Un presente compartido implica, al menos en parte, un pasado compartido. Si es compartido, debiera haber sido antes conocido. El patrimonio (cultural) edificado, en la actualidad, suele ser una barrera que se define por el desconocimiento que lleva a ignorar tal realidad antes que derribarla. En el caso particular de la condición de aquellas personas con discapacidad visual se suma, además, el hecho de no poder establecer (persona-edificio) una relación visual.El presente artículo expone los primeros avances de una investigación en (...) curso que busca brindarles a personas con discapacidad visual los recursos necesarios para que, en el transcurso de una visita al patrimonio edificado de la ciudad de Córdoba, Argentina, puedan imaginar cómo es la realidad que tienen de frente y que los contiene, aspirando a que cada uno gestione su propio recorrido. La experiencia aquí presentada se propuso para un determinado grupo de personas en un edificio en particular, pero se considera, además, la posibilidad de generar nuevas iniciativas para otros grupos de visitantes con diferentes discapacidades, para el público en general como así también el desarrollo en otros edificios de Córdoba.Es una investigación de carácter cualitativo que, como modalidad metodológica, propone el Estudio-Acción desde una lógica experiencial de conservación activa. El objetivo es profundizar en la comunidad el enriquecimiento de la memoria colectiva a partir de los bienes edificados, el reconocimiento de su autenticidad y sus valores cambiantes, y su apropiación por parte de quienes los habiten. (shrink)