The aim of this research is focused on analyzing the alteration of the psychophysiological and cognitive response to an objective computerized stress test, when the behavioral response is controlled. The sample used was sports science students, with a mean age of 22.82 A quasi-experimental design was used in which the response of each participant to the DT test was evaluated. The variable “number of hours of physical activity per week” and the variable “level of behavioral response to stress” were controlled. (...) Before and after this test, the following parameters were measured: activation and central fatigue, and perceived exertion. Significant differences were found in all of the measures indicated. The usefulness of this protocol and the measures used to analyze the stress response capacity of the study subjects are discussed. (shrink)

RESUMENEl trabajo se propone analizar la relación que John Dewey establece entre la experiencia estética y la crítica de arte. Dewey entiende la crítica como estadio mediador entre la expreiencia estética y la propia finalidad ilustrativa de la crítica. Asimismo, esta mediación es analizada como experiencia crítica, desarrollada en el proceso reflexivo y comunicativo del juicio crítico.PALABRAS CLAVEDEWEY-ESTETICA-CRITICA DE ARTEABSTRACTThe paper focuses on the relation John Dewey establishes betwerrn the aesthetic experiencie and art critique. Dewey conceives critique as a mediating (...) stage betweeen the aesthetic experience and the critique's own enlightening finality. This mediation moreover is but a critical experience, deployed within the reflexive and communicative process of judgement. KEYWORDSDEWEY-AESTHETICS-ART CRITIQUE. (shrink)

In Spain, the state of alarm declared on March 14, 2020 caused changes in the population in relation to the habits of physical activity and sports practice. This study analyzed what motivational variables predicted the self-efficacy and commitment to sports practice, as well as the differences according to gender, during lockdown and the progressive de-escalation caused by COVID-19, using the theory of self-determination as a theoretical framework. The study sample was conformed of 179 subjects between 18 and 65 years of (...) age. The Behavioral Regulation in Sport Questionnaire, the Psychological Need Satisfaction in Exercise Scale, the Physical Activity Self-Efficacy scale, and the Sport Commitment scale were applied. The most relevant results have showed significant differences in favor of the male gender in terms of levels of controlled motivation and amotivation, as well as higher levels of self-efficacy and basic psychological need of autonomy. Furthermore, the regression analysis has revealed that self-efficacy and current commitment to sports practice were explained by a variance of 57 and 64%, respectively, due to autonomous motivation and the basic psychological need of competence. Therefore, the basic psychological need of competence should be fostered in order to increase the levels of self-determined motivation, self-efficacy, and commitment to sports practice of the population. (shrink)

This paper proposes and analyzes the psychometric properties of the PREVI-A scale. It describes the process of item development, the factorial structure of the scale, reliability, evidence of validity and diagnostic performance with regard to recidivism risk in juvenile offenders. The sample was made up of 212 juvenile offenders held at detention centers run by the Madrid Agency for Reeducation and Reintegration of Juvenile Offenders, a regional government body. Statistical analyses were used to corroborate the theoretical factorial structure of the (...) PREVI-A, which consists of six risk/protection dimensions based on the Risk-Needs-Responsivity Model, and to obtain empirical support for the reliability and validity of PREVI-A as a tool to assess the risk of recidivism by juvenile offenders in Spain. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Image and SilenceGiorgio AgambenTranslated by Leland de la Durantaye (bio)[End Page 94]In the Roman pantheon there is a goddess named Angerona, represented with her mouth bound and sealed (ore obligato signatoque).1 Her finger is raised to her lips as if to command silence. Scholars claim that she represents, in the context of pagan mystery cults, the power of silence, although there is no consensus among them as to (...) how to understand this power. Etymologically speaking, myein, the root of the Greek word mysterion, means “to close the mouth, to silence.” At the beginning of the sacred rites in Eleusis a herald “commanded silence” (epittatei tēn siōpen). It is said that that the initiates into these Eleusinian mysteries were required to maintain absolute silence concerning what they had seen and heard during their initiation. Our question is how to understand this silence. Was it a prohibition aimed at keeping a secret doctrine from the uninitiated? Or did it concern, instead, something truly impossible to say?To begin we might ask what sense there might have been in the obligation to remain silent given that it was possible for anyone—including slaves, and thus, potentially, the entire population of Athens—to be initiated into the mysteries. In his early work, “On Philosophy,” Aristotle affirmed that, “the initiates do not need to learn something (mathein ti), but, instead, to be disposed to something, to experience and to undergo something (pathein kai diatethēnai).”2 It would therefore be possible that in the ancient mystery cults the initiate did not learn a doctrine that could be expressed in words (yet had to remain secret), but, instead, experienced something essentially silent, something impossible to say. “A great awe in face of the gods,” we read in the Homeric ode to Demeter, “silences the voice.”3The impossibility of speaking—and the power of silence—has two forms, one joyful and the other disturbing. In myth muteness is often associated with rape. The Romans tell the story of Lara who was punished for her inclination to gossip by being rendered mute and who was then raped in a sacred wood by Mercury (who took advantage of her impossibility of speaking). Before being transformed into a swallow Philomela was raped by Tereus, who cut off her tongue to prevent her from recounting his misdeed. Persephone, raped, kidnapped, and conducted to Hades, remained there silent as the dead. In every one of these cases silence is the painful experience of a privation of speech, of being unable to say what one wishes to say.In Gnostic mythology, the preexisting, eternal, uncreated God contains within himself a female figure which is his silence, Sigē. From his union with Silence Thought is born. “Sigē,” we read in a Valentinian text, “is the mother of all the beings that have emerged from the Abyss. He who has failed to say the unsayable has silenced it; he who was understood the unsayable, has declared it unsayable.”4 Here too silence appears as the experience of an impossibility of saying, as a privation. It is in opposition to this abyssal figure of silence that the church fathers affirmed the primacy of the logos in which God is revealed. Nevertheless, of the power of silence Heidegger would write: “This primordial silence is more powerful than any human potentiality. No one, on his or her own, has ever invented language—that is, has been strong enough to break the power of this silence.”5 [End Page 95]In Kafka’s parable on Ulysses, we are told that the silence of the Sirens is more perilous than their song, and that Ulysses—who realized, as his ship neared them, that the Sirens were silent—put on an act to protect himself from this silence, plugging his ears with wax and having his men tie him to the mast.6 In Kafka’s retelling of the tale, the silence of the Sirens represents a zero degree of song and, following a stubborn tradition that sees in absence the most extreme form of presence, also represents an at once zero and ultimate degree of reality. In this sense Heidegger could write... (shrink)

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Normal 0 21 false false false ES-CO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} The analysis of Heidegger’s conception of language serves as a starting point and common thread to explain his aesthetics theory and the linkage and relationship between aesthetics and ontology, and between aesthetics and truth, understood (...) as aletheia, as an “out of oblivion”, as “un-concealment.” Second, we analyze the constitutive characteristics of Da-sein, as being-in-the-world, from the point of view of language. Third, considering the historical horizon as ontologically constitutive of Da-sein, we try to explain from real life what does this temporality mean and what does create mean, as well as why the creation of a work of art occupies an important place in relation to Heidegger’s proposal. We finally ask what is poetry to Heidegger and in what ways it is inseparable from the truth (aletheia). And we try to interpret the scope of Poetry (Dichtung) in relation to aesthetics and of language in relation to the truth. Lenguaje, olvido del ser, aletheia (verdad), desocultación, Dichtung (Poesía), poiesis, creación, estética, ontología fundamental, vida auténtica o autenticidad. (shrink)

Enrique Gómez Arboleya chose as the subject for his doctoral thesis the study of Hermann Heller's theoretical proposals. This research was done in Nazi Germany to be read in the Republican Spain of 1935, but was not published until 1940, after the Civil War. The present article seeks to compare the 1935 original version, until now unknown, with that subsequently published in 1940, while at the same time assessing these works for the Spain of that time and for the author.s (...) intellectual production. In spite of the radically opposed historical and personal circumstances of the writing and publication, the differences are not so great because the author limits himself to setting out the thought of the German theorist without evaluating it. Nevertheless, these works are a good introduction to Heller's thought, despite certain gaps and the iusnaturalist nuances added in the 1940 version, and open up the sociological and humanist path that would mark Gómez Arboleya's intellectual trajectory. (shrink)

El presente artículo determina cómo una empresa ética, convertida en escuela de virtudes morales, puede contribuir a mejorar la sociedad. La empresa sólo puede mejorar la sociedad y generar un impacto positivo en la misma desde la ejemplaridad de todas y cada una de sus personas. Se entiende la empresa como una comunidad de personas en la que ha de existir un equilibrio esencial entre lo individual y lo colectivo. Se parte de la premisa de que la empresa es, también, (...) un espacio ético que puede llegar a convertirse en una escuela de valores y virtudes en la que los profesionales desarrollen sus capacidades humanas en interrelación con los demás. Se argumenta la relevancia de la virtud empresarial, desde la perspectiva de la transformación del ethos individual, de los hábitos de las personas que forman la organización. Se considera que la empresa puede llegar a convertirse en una “escuela de valores y virtudes”. La forja del ethos ético y virtuoso de los profesionales es, a su vez, la esencia de la construcción del ethos ético de la empresa que tendrá su correspondiente impacto en el ethos de una buena sociedad. A partir de estas aseveraciones nos hacemos las siguientes preguntas en nuestra investigación: ¿De qué manera puede influir el ethos de la empresa en la configuración de los ethos particulares de los profesionales que forman parte de ella? y ¿cómo puede la empresa contribuir al desarrollo de las virtudes morales de sus personas? Asumiendo estas dos cuestiones como base de la investigación, se argumenta que la empresa puede llegar a ser, a través del trabajo, una ‘escuela’ para el desarrollo de las virtudes morales y, desde ahí, contribuir a la construcción de una sociedad más humana. (shrink)

In questo articolo si analizza la situazione della religione nativa popolare coreana, comunemente descritta col termine ombrello di “sciamanesimo”, durante la metà e la seconda parte del periodo Koryŏ. Lo studio tenta di espandere e correggere alcune assunzioni di base del lavoro di Lee Seog-Ju (2010), il quale ha descritto la dialettica esistente tra l’élite confuciana, la casa reale, il buddismo e lo sciamanesimo in epoca Koryŏ, correggendo come detto alcuni assunti storici dell’autore. Nello specifico si terrà conto de: la (...) pervasività della dottrina nell’aiuto esterno dei bodhisattva nella Corea medievale come notato da Yung Sung-chan (2016); l’esistenza di un sincretismo tra le dottrina confuciane e quelle buddiste, notato da Kim Jongmyung (2016) e Vermeersch (2020); la natura sincretica dello sciamanesimo in rapporto col buddismo, notata da più autori quali Grayson (1992) e McBride (2007), infine, l’importanza dello sciamanesimo nei riti nazionali preesistenti come l’Assemblea delle Otto Proibizioni, sottolineata da Vermeersch (2007). Tesi di questo articolo è dimostrare come lo scontro con lo sciamanesimo da parte degli intellettuali confuciani di Koryŏ fosse dovuto non tanto da una supposta devianza dall’ortodossia confuciana da parte della religione nativa, ma da una sua non aderenza ai canoni dei riti del buddismo di Stato. Lo scritto si muoverà secondo il seguente schema: anzitutto verrà brevemente analizzata la società del regno di Koryŏ nei suoi aspetti religiosi, culturali, sociali e politici, verrà poi data una descrizione della relazione trai due attori in campo, vale a dire lo sciamanesimo e il confucianesimo in relazione al buddismo, infine verranno fornite le conclusioni dello studio. (shrink)

Jusqu’à Totalité et Infini compris, la temporalité aura été essentiellement pensée par Lévinas, au seuil de l’événement qu’est l’Autre, comme ouverture d’un avenir pur, jusqu’à la rémission d’un présent, qui nous relèverait alors de notre passé. À partir de sa méditation toujours plus insistante de la « Trace de l’Autre », Lévinas est toutefois amené à repenser cette ouverture elle-même depuis un passé toujours déjà passé et dont nous aurions à jamais à répondre, échapperait-il à toute expérience dans l’entre-temps de (...) son passage. Du Visage à la Trace – jusqu’au visage comme trace –, l’avenir ne s’ouvrirait à nous que dans la déchirure de notre réponse à ce passé immémorial d’où l’Autre nous appellerait sans cesse, déjà parti avant d’être venu. Arrachés à nous-mêmes, nous voici, dans la « honte de survivre », ordonnés à l’avenir par l’accusation d’un passé qui toujours se dérobe, sans qu’il nous soit jamais possible de nous y dérober. À partir de sa pensée de la trace de l’Autre et de sa mortalité, Lévinas inscrit sa propre méditation du temps et de l’histoire dans la trace de l’immémorial – impossible mémoire, à la mémoire de l’impossible, dont la signifiance éthique ne saurait se réduire à un improbable « devoir de mémoire ». « Une voix vient de l’autre rive. Une voix interrompt le dire du déjà dit », qui nous voue, à présent, à ce qui ne cesse de venir, selon une vocation, une dévotion, qui est le temps lui-même.Up to and including Totality and Infinity, temporality has been thought by Levinas, on the threshold of this incident which is the Other, as the opening of a pure future, up to the remission of the present, which would then recover us from our past. Nevertheless, from his more and more insistent meditation upon the « Trace of the Other », Levinas has been led to re-examine that opening itself from a past for ever past and for which we would be answerable, were it to escape our experience in the interval of its crossing. From the Face to the Trace – up to the face considered as a trace –, future would be opened for us only in the tear of our answer to this immemorial past, from where the Other would call us incessantly, already gone off before he came. Uprooted from ourselves, here we are, in the « shame of survival », ordered to the future by the charge of an ever-escaping past, from which we can never escape ourselves. From his thought of the Other’s trace and mortality, Levinas includes his own meditation of time and history within the trace of the immemorial – impossible memory, to the memory of the impossible, the ethical sense of which is irreducible to an improbable « duty of memory ». « A voice comes from the other side. A voice breaks in the saying of what is already said », that vows us, just now, to what is constantly to come, under a vocation, a devotion, which is time in itself. (shrink)

Авторами розглянуто вплив провідних світових кредитних рейтингових агентств на фінансову безпеку емітентів цінних паперів. Обґрунтовано перформативний характер діяльності кредитних рейтингових агентств з позицій моделі «Les economies de la grandeur» нового соціологічного французького інституціоналізму, що дає змогу розв’язати протиріччя щодо сильної опозиції стосовно їх функціонування з одночасним збереженням діючої системи нормативного використання кредитних рейтингів.

Mediante una investigación teórica y de trabajo de campo en relación a la adaptación de la titulación de arquitectura al EEES y con el objetivo de hacer efectivo un despliegue gradual del desarrollo de las competencias del submódulo de dibujo, se exponen los resultados de la coordinación entre asignaturas y una selección crítica y comparativa de actividades de aprendizaje. Se indaga además en la dispar distribución de las materias de dibujo de la adaptación al plan de bolonia, concluyendo con una (...) propuesta de despliegue independiente y mejorada del submódulo desvinculado de las materias que no le son afines. (shrink)

Texto correspondiente a la defensa de la Tesis Doctoral del autor, que lleva por título La escuela jurídica kantiana y la ciencia del derecho en Alemania (1750-1804), en la que se examina el desenvolvimiento coherente del iusnaturalismo inmanentista alemán, a lo largo del periodo ilustrado, en su apelación a la ciencia jurídica (Rechtslehre), por medio de los conceptos a priori de naturaleza e historia.

Le Polonais Roman Ingarden (1893-1970) est un phénoménologue disciple de Husserl à Göttingen. Leur dialogue continu représente le conflit classique entre idéalisme et réalisme, mais aussi la tension qu'est l'articulation entre la description eidétique de régions ontologiques et l'entreprise de constitution génétique du monde. Une première approche à travers quatre des textes d'Ingarden.

Para el común de las personas el proceso del conocimiento abarca desde el momento que el recién nacido empieza a ver manchas de luz y color carentes de significado. En poco tiempo llega a entender lo inmediato, tal como ocurre con el resto de los animales. Luego, va adquiriendo los conceptos de pasado y futuro e incorpora el lenguaje. Para que las impresiones sensoriales, que transmiten mensajes de la realidad, adquieran significado, deben ser estructuradas por redes conceptuales, que son fundamentalmente (...) lingüísticas. De ahí la importancia de analizar significados, de no renunciar a la función argumentativa del lenguaje, de no quedarnos en el nivel puramente sensorial. (shrink)

Avant-propos du traducteur Nous proposons ici la traduction d’un texte de Roman Ingarden rédigé en polonais sous le titre de O psychologii i psychologizmie w nauce o literaturze. Initialement publié en 1937 dans la revue polonaise Verticale [Pion], il fut repris dans le troisième et dernier volume des Études d’Esthétique [Studia z Estetyki]. C’est ce texte final que nous avons traduit, sans qu’il nous ait été possible d’en vérifier la fidélité par rapport à la version initiale de 1937. Ingard...

Se pretende definir el ámbito de una disciplina que, contra lo que pueda parecer, no se funda hasta el siglo XIX. Para llevar a cabo la tarea se hace necesario aclarar qué se entiende por filosofía (¿hablamos de filosofía mundana o académica?; ¿la filosofía es de tradición occidental o podemos hablar también de tradiciones orientales?; ¿en qué medida?; ¿cuáles son sus métodos?) pero también por historia (res gestae o historiam rerum gestarum). Lo cual influirá asimismo en las alternativas posibles sobre (...) la concepción de historia de la filosofía. Aquí se defenderá como filosófica esta misma —no reductible a perspectivas sociológicas, biográfico-psicológicas, etc.— y constructivista como posición superadora de una historia de los filósofos frente a una historia de los sistemas. (shrink)

Ces dernieres annees, plusieurs travaux sur la philosophie des jesuites en Pologne au XVIᵉ XVIᵉ et XVIIᵉ siecle ont ete publies. Ceux qui sent ecrits en langues plus connues, sont enumeres dans la bibliographie a la fin de cet article. Malgre cela, on ne pent pas dire que cette philosophie soit suffisamment explicite. Mais actuellement, il existe deja des fondements plus solides pour essayer de creer une synthese de cette philosophie. Cet essai est d'autant plus fonde que d'apres l'opinion de (...) quelques historiens une synthese doit etre faite a chaque etape des recherches. Le present essai de synthese traite de la philosophie enseignee du XVIᵉ au XVIIIᵉ slecle dans les colleges des jesuites en Pologne et en Lituanie qui constituaient alors un seul etat — une Republique des deux Nations. II se rapporte donc au territoire de cet etat dans ses frontieres historiques. L'article comprend la periode de I'arrivee des jesuites en Pologne en 1564 jusqu'a la suppression de leur ordre en 1773. (shrink)

Ces dernieres annees, plusieurs travaux sur la philosophie des jesuites en Pologne au XVIᵉ XVIᵉ et XVIIᵉ siecle ont ete publies. Ceux qui sent ecrits en langues plus connues, sont enumeres dans la bibliographie a la fin de cet article. Malgre cela, on ne pent pas dire que cette philosophie soit suffisamment explicite. Mais actuellement, il existe deja des fondements plus solides pour essayer de creer une synthese de cette philosophie. Cet essai est d'autant plus fonde que d'apres l'opinion de (...) quelques historiens une synthese doit etre faite a chaque etape des recherches. Le present essai de synthese traite de la philosophie enseignee du XVIᵉ au XVIIIᵉ slecle dans les colleges des jesuites en Pologne et en Lituanie qui constituaient alors un seul etat — une Republique des deux Nations. II se rapporte donc au territoire de cet etat dans ses frontieres historiques. L'article comprend la periode de I'arrivee des jesuites en Pologne en 1564 jusqu'a la suppression de leur ordre en 1773. (shrink)

Muchos de los dilemas morales perderían su intensidad, piensa Iris Murdoch, si abandonáramos la idea de una voluntad soberana que elige autónomamente sus cursos de acción. Prestar atención a la constitución de la realidad posibilita una suerte de ascesis experiencial que conduce más allá del los devaneos de un yo ensimismado. El ejercicio de apreciación de los detalles, de las conexiones, de la complejidad, modifica la decisión misma: no se trata de elegir, sino de “ver” lo moral –la exigencia de (...) la cosa–, igual que un artista cabal no pinta lo que “le gusta” sino “lo que está ahí”. (shrink)

Pour remédier au caractère oligarchique des démocraties contemporaines, John P. McCormick propose de s’inspirer de Machiavel pour mettre en place un Tribunat du peuple, qui compléterait le modèle de l’élection par l’institution d’une assemblée de classe spécifique, réservée au peuple et en faveur du peuple. Le présent article est une étude critique de cette proposition, à partir d’une analyse précise du terme de « Tribun » dans les Discours sur la première décade de Tite-Live. McCormick se trompe dans sa lecture (...) des Tribuns chez Machiavel, de même que dans celle du remède des assemblées, qui ne relève pas de la délibération telle qu’il la conçoit. (shrink)

En 1570, les jesuites fonderent un college à Vilna, en Lituanie, qui a ete transforme en Academie en 1579. Un cours special de Philosophie qui durait trois ans y a ete introduit en 1572. Le present article est consacre au jesuite espagnol Pedro Viana, professeur de Philosophie à Vilna de 1575 à 1578. Des sources inconnues jusqu'à maintenant nous permettront d'eclairer d'un nouveau jour la personnalite de cet Espagnol qui sur ses soixante annees de vie en passa cinq dans la (...) Republique de Deux Nations, etat compose alors des terres dites de la Couronne et du Grand Duche de Lituanie, et contribua au developpement de la philosophie de ces deux nations. En meme temps, ce texte montre comment on enseignait la philosophie à Vilna dans les annees 70 du XVIe siecle. (shrink)