The paper deals with the question of the development of Duns Scotus’ thought on the causes of the will: is the intellect a contributory cause of the choice (as claimed in the writings of the Oxford period), or is it only an occasion for it (as stated in the last works, written in Paris)? The collatio 6, probably discussed in 1301, immediately after the arrival of the Scottish theologian in Paris, still defends the doctrine of the intellect as a contributory (...) cause of the will, and therefore represents the last text preceding the turn of Scotus towards the theory that assigns to the intellect the role of mere causa sine qua non. This theory was widespread in Paris and supported by the Master of Scotus, Gonsalvus of Spain, who probably heavily influenced the doctrinal change of Scotus. (shrink)

In this dissertation, I survey 13th-14th century debates in medieval psychology and metaphysics, chiefly concerning the activity of the soul and the general nature of causation and causal co-operation. I give particular attention to a few notable “Augustinian” Franciscans, viz., Peter John Olivi, Gonsalvus of Spain, and John Duns Scotus. According to these figures, even our most basic acts of cognition primarily originate from within our cognitive powers, rather than from external objects. This view is motivated by both (...) metaphysical and empirical considerations, such as Neo-Platonic and Aristotelian causal principles and the apparent experiential effects of attention on cognition. As I discuss, active accounts of cognition are also forced to say something about how external objects can nonetheless play some role in cognition, and, thus, end up tied to generally interesting theories of asymmetric causal co-operation. In this survey, I also examine the peculiar Dominican, Durand of St. Pourçain. I argue that despite employing many common arguments and authoritative passages as Olivi, Gonsalvus, and Scotus, Durand offers a more minimal picture of cognition, in some ways, more extreme, but in other ways, more passive. (shrink)

The best and the worst of Spain. Texts from Unamuno, Lucas Mallada, Rafael Salillas, Josep Plà.

A surprising fact about the Hispanic philosophical historiography2 of the 20th century is its almost complete ignorance of the American philosophical tradition. This disconnect is even more surprising when one takes into account the striking affinities between the topics and problems treated by the most relevant Hispanic thinkers (Unamuno, Ortega, Vaz Ferreira, Ferrater Mora, Xirau) and the central questions raised in the most important native current of American thought in the late 19th and 20th centuries, pragmatism. In recent years there (...) has been a resurgence of pragmatist philosophy in contemporary culture, which is producing a deep renovation and transformation. One of the important features of this process is precisely the recuperation and improved understanding of the thought of Charles S. Peirce, who offers suggestions for dealing with some of the most persistent problems in contemporary philosophy, and who in addition can help us to reassume our responsibilities as philosophers, responsibilities that a good part of the philosophy of the 20th century had renounced. We can confidently say, as will be clear from what follows, that Spain and the Latin American countries are playing an important role in this increased understanding and diffusion of Peircean thought throughout the world. (shrink)

Our aim in this article, after providing the general framework of the reception of William James in Spain, is to trace the reception of The Varieties of Religious Experience through Unamuno’s reading of this book.

In Spain, Peirce's thought has generally remained almost unknown throughout the syllabi of the various Licentiate programs offered. The only exceptions are the degrees of Linguistic, Communication Studies, and Philosophy, in which Peirce's semiotics is normally only alluded to or cursorily presented. Much the same could be said of Latin America. There is evidence, however, that this situation is beginning to change: translations into Spanish are now appearing, particularly in the web, which make a notable amount of Peirce’s vast (...) production accessible to the Spanish-speaking readership. Interest in Peirce's work is clearly growing in the Hispanic world, probably due to the general resurgence of pragmatism, and to the gradual approximation of Hispanic philosophers to American academic philosophy. (shrink)

Several recent publications attest to a renewed interest, at the dawn of the 21st century, in the philosophy of Charles S. Peirce. While agreeing with the relevance of Peirce philosophy for the 21st century, we disagree with some interpretations of Peirce as a utilitarian-based pragmatist, or with attempts to extract from Peirce a theory of social justice for 21st century societies. A critical exploration of Peirce’s philosophy of science, particularly his idea of scientific inquiry as “the study of useless things”, (...) serves to illuminate the un-pragmatic and anti-utilitarian dimension of Peirce’s thought, as well as to reveal his true ethical relevance for the 21st century. (shrink)

This chapter discusses the reception of Avicenna’s well-known “flying man” thought experiment in twelfth- and thirteenth-century Latin philosophy. The central claim is that the argumentative role of the thought experiment changed radically in the latter half of the thirteenth century. The earlier authors—Dominicus Gundissalinus, William of Auvergne, Peter of Spain, and John of la Rochelle—understood it as an ontological proof for the existence and/or the nature of the soul. By contrast, Matthew of Aquasparta and Vital du Four used the (...) flying man as an argument for the soul’s ability to be directly aware of itself. A detailed analysis of the views of these authors shows interesting philosophical differences between them and reveals how one of the crucial premises of the original thought experiment—namely that the flying man is unaware of his body—loses its importance due to the changes in the argumentative role that is assigned to it. The most radical example of a new way of understanding bodily self-awareness is Peter Olivi’s so-called ‘man before the creation.’. (shrink)

The water scarcity crisis is becoming more severe across the globe and recycled water has been suggested as a feasible solution to the crisis. However, expanding the use of potable and recycled public water has been hindered by public acceptance. Previous studies suggest threat perception and trust of provided information have positive linear relationships with recycled water acceptance. However, given the complex filtering role of trust in the human mental process, we argue that the effects of threat perception and trust (...) may have non-linear relationships with acceptance of recycled water for drinking. To support and validate this argument, we employed Bayesian Mindsponge Framework analytics on 726 Spanish residents. We found that individuals more concerned about water shortage are less likely to accept using recycled water for drinking if their trust in the water quality and safety is low. Meanwhile, people more concerned about water shortage are more likely to accept using recycled water for drinking if they trust the water quality and safety. The findings suggest the non-linear relationships between threat perception, trust, and recycled water acceptance while validating mindsponge-based reasoning. Moreover, the results also highlight the importance of trust in influencing the mental process’s outcome: recycled water acceptance. (shrink)

The paper analyzes a book written by Volodymyr Yarymovych, Oleksandr Bilyk, and Mykola Volynskyi, entitled Narys istorii ukrainskoi studentskoi hromady ta Ukrainskykh poselen v Espanii 1946–1996 (An Overview of the History of the Ukrainian Student Community and Ukrainian Settlements in Spain, 1946–1996), which tells about the Ukrainian students who arrived in Madrid in 1946 and formed part of the early Ukrainian Diaspora in Spain. The book proves to be an important source of information, previously unknown to scholars, which (...) describes the dramatic and controversial process of constructing Ukrainian identity in the aftermath of World War II. The authors of the study consider the historical and cultural context of the Ukrainian emigration in the second half of the 20th century, its connection with Francoist ideology, and its integral role in the Spanish-Ukrainian cultural dialogue. (shrink)

How did the Franciscan friars translate Scotism to the New Spain? And Which controversies did it created? In this work we pretend to build the Scotistic Tradition in the New Spain by searching the bibliographical works used to teach and spread the ideas of John Duns Scotus since 1531 to 1780.

There was a lot of fuss a few years ago about the landing of left-wing populism in the global North at the hands of Syriza, Podemos, La France Insoumise, Corbyn and Sanders, but there has not been as much critical evaluation on their breakthroughs and limitations after their electoral defeats. Jorge Tamames’ book "For the People" attempts to do so by focusing on two particular case studies: Spain and the United States.

A collaborative economy emerged after the 2007 global financial crisis and allowed a better allocation of resources that were traditionally underused. In Spain, however, the real impact of a collaborative economy has been discussed since some peer-to-peer platforms are considered to increase rental prices or to promote more precarious employment relationships. This debate led to enact of selected sectoral pieces of legislation, but there is still a lack of a unified concept and legislation on the collaborative economy. Despite these (...) challenges, a collaborative economy has been useful to help people in the COVID-19 crisis, thanks to the creation of informal solidarity networks in neighbourhoods. Future research should discuss the new role of collaborative economy post-COVID-19 in a context of less tourism and social distancing. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

In 1601 certain Jesuits in Alcalá de Henares defended the following thesis: «It is not by faith that we confess that this man, for example, Clement VIII, is Pope.» During 1602 this fact became known in Rome and the Pope urged that the Spanish Inquisition imprison these Jesuits. To defend themselves, they alleged that the thesis was not unusual among scholars, indicating the names of several authors who defended it, among them, the eminent professor emeritus of Salamanca Domingo Báñez. However, (...) he convened an academic act in Valladolid on July 2, 1602 to show that his position was not such. Shortly thereafter, the Jesuits held another event in the same town to challenge the thesis of their coreligionists, underscoring their opposition even more than Báñez. New, partly unknown material on the subject is copied in these pages: the letters from the nuncio to the head of the Vatican State, with annotations written by the Pope, and a letter from the King of Spain to his ambassador; the complete text of the theses defended by Báñez and by the Jesuits in July 1602, as well as two unpublished letters from Báñez on the occasion of his act, one to the master general of his Order and the other to the Pope. (shrink)

Johann Eck (1486–1543) has been introduced to modern scholarship as a prominent figure of the pre-Tridentine Counter-Reformation. As part of the curricular transformations of the University of Ingolstadt, he wrote commentaries on logical and scientific works by Aristotle and Peter of Spain. Utilising a variety of sources, the two volumes dedicated to physics and natural philosophy published in 1518 and 1519 were self-contained textbooks including annotated translations of the texts and quaestio-commentaries. These developed the doctrines of the Oxford Calculators (...) mediated through Continental sources, reproducing their conceptual and mathematical apparatus, including the famous middle degree theorem and Bradwardine’s law. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.2 (2004) 219-220 [Access article in PDF] Jack Zupko. John Buridan: Portrait of a Fourteenth-Century Arts Master. Notre Dame: University of Notre Dame Press, 2003. Pp. xix + 446. Cloth, $70.00. Paper, $40.00. What does the name "John Buridan" call to mind? For many, including medievalists, not much at all—at best, perhaps, a set of apparently unrelated ideas: nominalism; an impetus theory of (...) projectile motion; and a peculiar account of the will (although "Buridan's ass," the indecisive donkey caught between two equally appetizing bales of hay, is not found in Buridan's writing). In correcting this ignorance—an injustice to arguably the most famous and influential philosopher of the early-to-mid-fourteenth century—the temptation might have been to articulate Buridan's "positions" on "the big questions," allowing readers to fit Buridan into received categories. Thankfully, the present work, the first book-length study of Buridan in any language, resists this temptation. The John Buridan that emerges from Jack Zupko's skillful "exercise in philosophical portraiture" doesn't serve to simply fill gaps in our awareness of the historical record, but to enlighten and challenge our understanding of the practice of philosophy and the study of its history.Zupko emphasizes throughout that Buridan was a teacher, a master of arts in Paris. Buridan's pedagogical concerns help make sense of his central work in logic. As the basis for his arts lectures, Buridan chose Peter of Spain's Summulae Logicales, but in commenting on Peter, Buridan moves beyond creative exegisis to comprehensive renovation. Buridan (c. 1300-c. 1361) naturally wanted to accommodate terminist or via moderna supposition theory; but more importantly, he wanted a logic text that would set out a general plan of philosophical inquiry, "a compendium of methods, a 'how-to' book for the philosopher" (135). Buridan thus designed his own Summulae de Dialectica as a new authoritative logic text, and Zupko persuasively argues that its "nominalism" should be understood as less a set of doctrines in theoretical logic, than a program of logical practice, an education in logic as the ars artium, the universal intellectual tool.Zupko's portrait of "Buridan's vision of the philosophical enterprise" is thus appropriately divided into two parts. The first summarizes Buridan's method as described in the individual treatises of his Summulae. The second displays the method in practice, rehearsing and evaluating some of Buridan's arguments on various subjects. Many scholars will gravitate first to the latter part, where Zupko offers important interpretations and clarifications of Buridan's views. In these chapters, Zupko helps us to appreciate, among other things: how the problem of universals served to help Buridan define the scope of philosophy (ch. 10); the philosophical modesty of Buridan's account of the intellectual soul's presence in the body (ch. 11); the relationship between Buridan's epistemology and the skepticism of his Parisian contemporary Nicholas of Autrecourt (ch. 12); the sense in which Buridan is an "empiricist," viz an epistemic naturalist and reliabilist (ch. 13); how Buridan regarded moral psychology as applied physics, treating virtue as a kind of impetus (ch. 14); how Buridan's account of freedom can be regarded as a "perfection" of Thomistic intellectualism (ch. 15).Throughout these discussions, Zupko always keeps in sight his larger purpose of illustrating Buridan's conception of philosophical inquiry. Zupko makes much of the fact that [End Page 219] Buridan never wrote as a theologian, remaining his entire career in the arts faculty, where he wanted logic to organize secular inquiry. As Zupko notes, in this way Buridan's scholastic project seems to prefigure the "modern." But Buridan seems modern in another way as well. As Zupko points out in his "Introduction," though a cleric, Buridan never joined a religious order, so that his ideas developed independently of the Franciscan and Dominican traditions. He was, then, a teacher without a tradition—at least without deliberate allegiance to tradition, although he was in many ways the product of traditional scholastic intellectual discipline.Perhaps this... (shrink)

As a result of the doctoral research developed by the main author (Vargas-Chaves, 2017), it was identified the evolution and perspectives of the pharmaceutical patent in the international trade system, as well as it future legal research needs in this topic, both immediate and long-term. Furthermore, a number of problems of public health were highlighted in which the patent-term-extension mechanisms have produced a lack of access to medicines.

With significant advances in equal rights for lesbians, gay men, bisexual and transgender (LGBT) citizens, achieved across the western world during the past few decades, one group that continues to be overlooked is LGBT elders. This article examines the unique discrimination and homophobia faced by older LGBT people living in nursing and residential care homes. It investigates ways in which these environments construct and perpetuate heteronormativity by addressing the needs of heterosexual residents, while at the same time, failing to meet (...) the specific preferences of their LGBT residents. The assumption of heterosexuality in residential care is the ‘norm’ whereby non-normative sexualities are negated. For those considering long-term care, the fear of alienation and having to go back into the ‘closet’ is of profound concern. The argument most frequently presented to counter this is training managers and care staff to deliver non-discriminatory health and social care practices, targeting the unique needs of LGBT residents. However, from within the gay community has come a solution to end the type of homophobic behavior often encountered in mainstream care environments. This has seen the radical and sometimes controversial growth in alternative forms of retirement housing for gay older adults, in the United States of America, the United Kingdom, and across Europe. This article explores these schemes, taking into account criticism that deems such positive discrimination is contrary to the principles of equality legislation and the spirit of social inclusion. (shrink)

Seabed mining, the extraction of minerals from the deep-sea floor, is hotly contested. Policymakers have agreed on the need for a regulatory framework. However, traditional ethical theories and principles are not well equipped for the ethics of the alien deep sea. Engaging with the sea means engaging with something abstract that we can only access indirectly. We argue that this invisibility and alienness of the sea and its inhabitants can give new insights into how ethics are done. Rather than getting (...) even more grip on what is already directly known, considering what is outside our usual moral view may be just as valuable. To do so, art can help us think with these unknown and invisible parts of the ecosystem. For that, we describe three cases. The scientist and artist Eugen Ransonnet engaged with the underwater world in the late 19th century. The Victorian flower painter Marianne North's unruly approach greatly influenced the botanic discourse until today. And finally, Christina Stadlbauer's Institute for the Relocation of Biodiversity and her work with the mollusk Pinna Nobilis in Mar Menor, Spain. We describe the Pinna Nobilis video project and the ethical and political opportunities it opens. We propose that engaging with the arts can pave the way towards including the unknown in ethical reflection and, at the same time, how it can rephrase questions that can help us reconsider what is outside of our moral view. (shrink)

Usual narratives among prehistoric archaeologists consider typological approaches as part of a past and outdated episode in the history of research, subsequently replaced by technological, functional, chemical, and cognitive approaches. From a historical and conceptual perspective, this paper addresses several limits of these narratives, which (1) assume a linear, exclusive, and additive conception of scientific change, neglecting the persistence of typological problems; (2) reduce collective developments to personal work (e.g. the “Bordes’” and “Laplace’s” methods in France); and (3) presuppose the (...) coherence and identity of these “methods” over time. It explores the case of the “Structural and analytical typology” method, developed in France, Spain, and Italy from the 1950s to the 2000s by Georges Laplace and his collaborators for lithic implements. This paper (1) provides a detailed historical account of the evolving content of this collective endeavour over five decades; (2) it addresses the epistemological question of what makes the identity and unity of a scientific method, demonstrating that the core component of the “analytical typology” lies in its particular way to represent real-world phenomena through its notation system; and (3) it reveals how this little known but significant episode of advances in the methods and theory of archaeology, contemporary but independent of the “New Archaeology” trend in English-speaking archaeology, was instrumental in the continuation of evolutionary perspectives in France and in the development of quantitative and formal methods in archaeology in southwestern Europe, foreseeing crucial knowledge representation issues raised today by digital methods in archaeology and data curation. (shrink)

The novel coronavirus (COVID-19) has imperatively shaken the behavior of the global financial markets. This study estimated the impact of COVID-19 on the behavior of the financial markets of Europe and the US. The results revealed that the returns of the S&P 500 index have been greatly affected by a lockdown in the US owing to COVID-19. However, the health crisis generated due to the novel coronavirus significantly decreased the stock returns of the Nasdaq Composite index. The results also showed (...) that the economic crisis generated from the pandemic in Spain has had more impact on the IBEX 35 as compared to the health crisis itself. On the other hand, in the long-run, Italy’s stock markets are more affected by the health crisis as contrasted with the economic crisis, while, in the short-run, both lockdown conditions and economic instability lower the stock returns of FTSE MIB. The UK stock markets witnessed that in the short-run, deficiency of health management systems imperatively damaged the stock returns of the London Stock Exchange. The investigation revealed that deficiency of health systems and lockdown conditions have imperatively damaged the structure of financial markets, inferring that sustainable development of these nations is at risk due to COVID-19. The study suggested that governments should allocate more of their budget to the health sector to overcome a health crisis in the future. (shrink)

In this paper I focus on the historiographical fate of Francisco Suárez (1548–1617) and Pedro da Fonseca (1528–1599) in two Iberian journals ran by Jesuits and founded in 1945: the Spanish Pensamiento, and the Portuguese Revista portuguesa de filosofia. I endeavor to show that the discussions of Suárez’s and Fonseca’s ideas on these journal is a two-sided case of constructing the legacies of major figures in late scholasticism, and I emphasize how the demand to identify cultural national heroes intertwines with (...) theoretical and ideological elements, especially the peculiar history of the Iberian Peninsula, and to the historical relationships between Spain and Portugal. With regard to Suárez, the Pensamiento group strives to carve out a specific place for Neo-Suarezianism within Neo-Thomism, also via a substantive reassessment of Suárez’s importance in the history of scholasticism and of philosophy in general. Hence, Suárez’s thought undergoes triumphant reevaluation, which even aims at ousting Aquinas as the ultimate reference of scholasticism, to make Suárez’s Thomism the principal authority of contemporary schools. By contrast, Fonseca remains a rather obscure and neglected figure, dug up by his fellow compatriots on the Revista portuguesa de filosofia, also against this attempt at establishing a Suarezian, Spanish hegemony. (shrink)

In everyday language, we readily attribute experiences to groups. For example, 1 might say, “Spain celebrated winning the European Cup” or “The uncovering of corruption caused the union to think long and hard about its internal structure.” In each case, the attribution makes sense. However, it is quite difficult to give a nonreductive account of precisely what these statements mean because in each case a mental state is ascribed to a group, and it is not obvious that groups can (...) have mental states. In this article, I do not offer an explicit theory of collective experience. Instead, I draw on phenomenological analyses and empirical data in order to provide general conditions that a more specific theory of collective experience must meet in order to be coherent. (shrink)

Gerontology together with its subfields, such as social gerontology, geragogy, educational gerontology, political gerontology, environmental gerontology, and financial gerontology, is still a relatively new academic discipline that is currently intensively developing, expanding research fields and combining various theoretical and practical perspectives. The interdisciplinarity, transdisciplinarity, and multidisciplinarity of research on ageing and old age, despite its vast thematic, methodological and theoretical diversity, have a common denominator, which is the focus of research work on improving the quality of life of older people. (...) It is the concern for the components of quality of life such as welfare and well-being as well as focus on learning about phenomena conditioning successful ageing that has become motivators and premises hidden or visible in many texts included in the Research Topic “Perspectives and Theories of Social Innovation for Ageing Population.” The Research Topic that we are presenting to our readers is unique not only because of its size but above all because of its novelty and social involvement, visible in the content of individual chapters. The presented collection includes 17 articles prepared in total by 76 authors from the following countries: China, Finland, Germany, Ghana, Hungary, Ireland, Israel, Italy, Japan, the Netherlands, Poland, Portugal, Slovenia, Spain, Sweden, the United Kingdom, and the United States. Two journals were combined with this Research Topic: “Frontiers in Public Health” and “Frontiers in Sociology.” The presented Research Topic contains seven types of articles covering: two community case studies, eight original research articles, two perspective articles, one hypothesis and theory paper, one policy and practice review, one methods article, and two book reviews. The rationale to start work on this set of texts was the desire to continue and deepen the research analyses of the editors of this set, which concern the development of social innovations for the ageing population as well as changes of public policy on ageing. This Research Topic deals with topics covering issues such as social learning, intergenerational transmission, senior entrepreneurship, creative content creation by older adults, care services, raising the independence of older people in their living environments, dementia challenges, the image of the older generation in local social policies, new trends in qualitative research on old age, strategies for dealing with chronic diseases, the use of digital tools in health education, the silver economy/longevity economy, age-friendly environments, the diversity of structures and social services, preparation for old age, and food safety. The wide variety of submitted texts shows several selected and, according to the authors, current challenges that contemporary seniors have to face. The articles comprising this Research Topic are organized according to five themes. (shrink)

Wormhole is a popular tool for interstellar travel in science fiction. It connects two different space-time points directly although such an astrophysical object is not yet observed, but in 2015, researchers in Spain created a tiny magnetic wormhole for the first time ever. They used it to connect two regions of space so that a magnetic field could travel 'invisibly' between them. This article presents a model of making a wormhole of light on the principle of conversion of energy (...) so that light going from one end could come out of another end; hence it can be called a wormhole of light. Materials including solar cell, amplified speaker, one way walkie talkie, alligator clips, light emitting diode, transistors and clapping switch have been used. The method of conversion of energy is used and light is transferred into sound first and then back into light. The preparation of such wormhole of light is split into two parts. One end includes a circuit that would accept light through a box and the other end would provide light coming from another box. In order to utilize a wormhole of light to two locales of room the goal was to make light travel between them. Sound made from light would travel the distance between the two boxes. For this purpose a one way walkie-talkie will provide the connection between the two boxes and thus as a whole it would work as a wormhole of light. (shrink)

Climate change is an existential risk reinforced by ordinary actions in afuent societies—often silently present in comfortable and enjoyable habits. This silence is sometimes broken, presenting itself as a nagging reminder of how our habits fuel a catastrophe. As a case in point, global warming has created a state of urgency among wine makers in Spain, as the alcohol level has risen to a point where it jeopardises wine quality and thereby Spanish viticulture. Eforts are currently being made to (...) solve this problem technologically by developing (non-GMO) strains of yeast that produce less alcohol. If successful, this could help save Spanish viticulture. This kind of technological solution is routinely criticised for ofering simplistic “techno-fx” solutions to solve complex societal problems. However, it is not clear what features are criticised by the notion of techno-fx and hence how to avoid this criticism. In our interpretation, the techno-fx notion is not exclusively used as a dismissive term. The notion points to a general virtue of engineering: to create technological solutions that work silently in the background. This asset of technological solutions might sometimes be problematic and sometimes not. Hence, it needs to be analysed case-by-case by paying attention to the moral relevance of the hidden implications of the technology and of the unrefective actions and habits that they facilitate. Such moral analysis will in turn inform strategies for foregrounding this technology to counteract silencing. We discuss what this means in the case of modifying yeast as a viticultural climate resilience strategy. (shrink)

In this paper, we try to show that the existing Spanish secular model should be defined in terms of collaboration. Religious freedom is interpreted by Spanish judges in a Catholic framework, as an implementation of the Second Vatican Council's Declarations and Constitutions. In this sense, the Catholic Church has managed to impose its authority through privileged agreements with the Spanish State. _Keywords:_ religious freedom, secularism, Spain, religious law.

This book is the result of a collective research effort performed during many years in both Sweden and Spain. It is the result of attempting to develop a new field of research that could we denominate «human act informatics.» The goal has been to use the technologies of information to the study of the human act in general, including embodied acts and disembodied acts. The book presents a theory of the quantification of the informational value of human acts as (...) order, opposing the living order against entropy. We present acting as a set of decisions and choices aimed to create order and to impose Modernity. Karl Popper’s frequency theory of probability is applied to characterize human acts regarding their degree of freedom and to set up a scale of order in human decisions. The traditional theory of economics and social science characterize the human act as rational, utilitarian and ethical. Our results emphasize that the unique significance of an act lies in its capacity to generate order. An adequate methodology is then presented to defend such hypothesis according to which, the rationality respective irrationality of acting, is in fact only a function of the act’s organizational capacity. From this perspective, it has been necessary to define «order» respective «disorder» as operative concepts that allowed the comparison of the organizational differences generated by each kind of act. According to the presented conclusions, the spontaneity of living, as unconscious thinking, dreaming, loving, etc. and the mainstream of the human acts, are utilitarian, but in an irrational way; they are rooted in unconscious drifts and therefore must be considered irrational-utility acts. (shrink)

Aesthetic theorists often interpret and understand works of art through the social and political context that creates and inspires the work. The recent economic recessions, and the accompanying austerity measures in many European countries, provide an interesting test case for this contextual understanding. Economists debate whether or not spending on entertainment and arts drops during times of recession and austerity. Some economists assume that spending will decline in times of austerity, but others point to evidence that spending on creative arts (...) and entertainment remains steady and even increases during a recession because of the relief and escapism that the arts provide. Tax incentives and production rights are often given to filmmakers in the United States; in hopes that such projects will enliven a local economy and provide work for a local creative community. In the context of recent austerity measures in Greece and Spain, new and creative ways for members of the arts community to bring about new projects, and fund them in ways that critique political leadership, have emerged. Following Richard Wollheim’s classic aesthetic theory of “criticism as retrieval,” we should be mindful of the cultural values that are at stake in the creativity-culture market now being created. In any case, some scholars estimate that austerity measures in many countries will last until 2020, giving us ample opportunity to be even more “creative” with both financial incentives and artistic achievements. Keywords: Austerity, Cultural Economy, Creative Class, Tax Incentives, Aesthetics, Microtheatres, Entertainment. (shrink)

It is difficult to advance a point beyond what Keynes himself commented about his own vision in The General Theory of Employment, Interest and Money in 1936 (hereafter TGT) in its Chapter 24. It is also difficult to express a deeper thought than what Skidelsky wrote about Chapter 24 of TGT (cf. Skidelsky, 1997). The purpose of this article is to identify whether Chapter 24 of TGT is the gist of Keynes’s legacy, having set the foundations of macroeconomics in the (...) previous 23 Chapters. Relevant topics included in Chapter 24 are the consequences of full employment, the fate of income distribution, the future of overall wealth, the socialization of investment, saving, expectations, the role of the State in economies, the future of financial markets and the interaction between economics and other disciplines. Indeed this Chapter displays Keynes’s genius as a social philosopher, following the tradition of The Economics Possibilities for our Grandchildren (1930). In Chapter 24 he was taking a glance at his product as did Phillip II when he was observing the construction of his castle El Escorial in XVII Spain. Within his vision, is this piece of work a justification of capitalism? Keynes sees the State as both the spender and the employer of last resort, thereby proposing a new role for the government (Skidelsky, 1998). He also suggests a new role for the private sector and reconsiders the interrelation between the two sectors. He is fully optimistic about this issue, which he considers as evolutionary. In addition, Keynes blurs the distinction between economics and sociology, advancing new interdisciplinary hints in his thinking. Keynes is also concerned on the epistemological role of assumptions in order to obtain defensible conclusions. Thereafter the British economist proposes new methods. He was a neo-realist and was against the inductive method. In addition, it can be stated that TGT is grounded on new psychological laws and motivations, that is, on a new vision of humankind, especially the analyzed chapter. His topics are the bypassing of Classical Economics; the destiny of macroeconomics in both theoretical and policy terms, highlighting new roles for interest rates; savers and rentiers; and the relevance of the concepts of ideas, interests and power. In all these respects Keynes is once again far ahead of his time. Finally a debatable topic dealt with by Keynes in Chapter 24 of TGT is 1 PhD in Economics, Lancaster University, UK; Professor-researcher at ISEC Universidad de Negocios, Mexico City. socialisation of investment. This is in words of Skidelsky, a shift in the balance of social power. Keynes is thus in Chapter 24 of TGT a visionary and an idealist, a reformer, and certainly a trans-generational thinker. When he talks about the passion of thriftiness and the setting of reasonable financial rewards arising from financial instruments he is advancing explications for financial crises in terms of speculation. The open conclusion is that Chapter 24 contains the gist of Keynes’s mature philosophical thinking and legacy, confirming that for him attitudes are one of the most relevant issues in life. In addition, he considers that both social and psychological elements are necessary for a thorough understanding of economic issues and their consequences, such as peace and happiness. Section 1 is an introduction. Section 2 is both a literature review and a summary of Keynes’s general philosophical insights. Section 3 is an analysis of Chapter 24 of TGT in the specific fields of Epistemology, Ethics, Ontology, and Political and Social Philosophy. Section 4 is a conclusion. References are listed at the end of the article. (shrink)

Methodological innovations have a special status in disciplinary histories, because they can be widely adopted and anonymised. In the 1950s, this occurred to Georges Laplace’s innovative use of 3-dimensional metric Cartesian coordinate system to record the positions of archaeological objects. This paper proposes a conceptual and social history of this process, with a focus on its spatial context, the Pyrenean region (Spain, Basque Country, and France). Main results of this research based on archives, publications, and bibliometric data, include: 1) (...) a critical discussion of the notions concerning authorship of such methodological innovations; 2) a presentation of the lesser-known aspects of Laplace’s method, showing its contribution to the abstraction and formalisation of archaeological observations and data recording; and 3) the identification of an international Pyrenean intellectual lineage of innovation regarding stratigraphy and excavation methods, from the late 19th century to the early 21th century. (shrink)

The Afro-Latin dance known as ‘salsa’ is a fusion of multiple dances from West Africa, Muslim Spain, enslaved communities in the Caribbean, and the United States. In part due to its global origins, salsa was pivotal in the development of the Figuration philosophy of dance, and for ‘dancing with,’ the theoretical method for social justice derived therefrom. In the present article, I apply the completed theory Figuration exclusively to salsa for the first time, after situating the latter in the (...) dance studies literature. My first section explores Juliet McMains’ recent history, Spinning Mambo into Salsa, with an emphasis on the dynamics of class, race and sex therein. My second section explores a resonant Afro-Latin dance history, Marta E. Savigliano’s Tango and the Political Economy of Passion, where she deploys salsa’s sister-dance (tango) as a ‘counter-choreography’ to the choreography of postmodern neocolonialism. And my third section applies Figuration’s four central aspects of dance (or ‘Moves’) to salsa qua member of its ‘societal’ family of dance. In conclusion, through partnering with salsa, Figuration emerges as a member of its own ‘discursive’ family of dance, while salsa emerges as a gestural discourse capable of helping reconstruct a more socially-just world from the postmodern ruins of today. (shrink)

This paper discusses the 17th-century Latin translation of Proclus’ Commentary on the First Book of Euclid’s Elements, preserved in Madrid, Biblioteca Nacional de España, MS 9871, produced by the Spaniard Vicente Mariner. The author examines the historical context, sources, and motivations behind Mariner’s translation, his intellectual profile, and the potential reasons for translating a mathematical text given his background in literature. Via a comparison of Mariner’s text with the original Greek, this paper delves into Mariner’s translation choices and linguistic nuances (...) to highlight the challenges he faced while translating it. Transcriptions of the collated passage both from Grynaeus’ 1533 editio princeps of Proclus’ text and Mariner’s manuscript are provided in the Appendix. Overall, this paper attempts to shed light on Mariner’s contribution to the Latin reception of Proclus’ work in the early modern period. (shrink)

Beyond Dordt and ‘De Auxiliis’ explores post-Reformation inter-confessional theological exchange on soteriological topics including predestination, grace, and free choice. These doctrines remained controversial within confessional traditions after the Reformation, as Dominicans and Jesuits and later Calvinists and Arminians argued about these critical issues in the Augustinian theological heritage. Some of those involved in condemning Arminianism at the Synod of Dordt (1618-1619) were inspired by Dominican followers of Thomas Aquinas in Spain who had recently opposed the vigorous defense of free (...) choice by Jesuit Molinists in the Congregatio de auxiliis (1598-1607). This volume, appearing on the 400th anniversary of the closing of the Synod of Dordt, brings together a group of scholars working in fields that only rarely speak to one another to address these theological debates that cross geographical and confessional boundaries. (shrink)

The vicissitudes of mathematical reason in the 20th century Content Type Journal Article Pages 1-6 DOI 10.1007/s11016-011-9556-y Authors Thomas Mormann, Department of Logic and Philosophy of Science, University of the Basque Country UPV/EPU, Donostia-San Sebastian, Spain, Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

This paper on feminism was given at a public lecture in Spain. The author speaks from the perspective of contemporary Catholicism, represented in the magisterial teachings of St John Paul II, foreshadowed in the works of St. Edith Stein, and amplified and developed by contemporary Catholic scholars such as Prudence Allen, Michelle Schumacher, Leonie Caldecott and Cardinals Angelo Scola, Walter Kasper and Karl Lehmann.

The conceptual model of United Nations reform - "UN 3.0" includes the General Program of Action on UN Reform, consisting of two stages. The first stage for 2020-2025 envisages the transformation of the main organs of the UN - the General Assembly and the Security Council with measures to improve the effectiveness of the management system, address the "veto problem", problem of financing, improve staff work and administrative and financial control, strengthen UN media, improvement of work with the global civil (...) society. The General Assembly is converted into the General All-Parliamentary Assembly of the UN. In the structure of the Assembly, the Council for Law is being established, which coordinates the activities of UN structures in the field of law. To coordinate the activities of the UN in the field of human rights and civil society, ethical issues, the General all-parliamentary Assembly creates the Council on ethics, human rights and civil society and transforms the Committee on information into the Council on public information and communication with civil society. The structure of the Council includes all UN media. The reform of the UN Security Council is carried out in three sub-stages. At the 1st sub-stage (2020-2021) the Security Council is transformed into the Council of Existential Security (CES). The membership of the CES is increased to 25 member countries, of which five countries have the right of the unconditional (absolute, eternal) veto: Great Britain, France, China, Russian Federation, USA. The General All-Parliamentary Assembly elects 15 new permanent members of the Council of Existential Security with the right of the conditional (limited) veto: Argentina, Australia, Brazil, Canada, Egypt, Germany, India, Indonesia, Italy, Mexico, South Africa, Nigeria, Pakistan , Turkey, Japan (if they fulfill the mandatory restrictive conditions). At this sub-stage, the CES elects also five non-permanent members with the right of a conditional (limited) veto when they meet the mandatory restrictive conditions, with a rotation period of 2 years from geographical regions (or regional unions): Africa, Latin America and the Caribbean, Asia and the Pacific Ocean (2 places), Eastern Europe. On the second sub-stage (2022-2023), subject to the effective activity of the CES of the enlarged composition and compliance with mandatory restrictive conditions, new permanent members of the "Existential Security Council" are elected with the right of a conditional (limited) veto: Iran, Spain, Poland, Saudi Arabia. Members of the CES may be regional unions, whose member countries are not represented in the CES, but still have one vote with the right of a conditional (limited) veto. -/- Two essential levels of the veto: 1. Unconditional (absolute, eternal) veto is the historical right of veto of the five permanent members of the Council of Existential Security - Great Britain, China, Russia, USA, France; 2. Сonditional (limited) veto is the veto of other permanent and non-permanent members of the Council of Existential Security. The right of veto is a unique international school for the achievement of consensus, a school of high democracy for Humanity, a reliable guarantee of the viability of the UN structure. The Council for Existential Security centralises the management of the UN subsidiary bodies with the expansion of their security functions: the Military Staff Committee, the Counter-Terrorism Committee, the Committee for the Prevention of the Spread of Nuclear, Chemical and Biological Weapons, the Sanctions Committees and other committees. On the basis of the decision of the Council of Existential Security, the General All-Parliamentary Assembly creates permanent contingents of UN peacekeeping and counter-terrorism forces. In addition, two Centers are being created in the structure of the Council for Existential Security: the World Center for the Elimination of the Effects of Technogenic and Natural Disasters with branches on all continents and the World Center for the Analysis of Existential Risks and the Overall Security Strategy. The Center is developing the Programs of research and monitoring of global existential threats and risks. In order to increase the level of legitimacy and authority of the Secretary General of the United Nations, the Rules of procedure for elections to this post are changing. Each member country of the Council for Existential Security represents one of the most authoritative candidates for election to the post of Secretary General at the session of the General All-Parliamentary Assembly, with the possibility of nominating candidates from other countries, including those not members of the Council for Existential Security. Elections are held in two rounds during one day of the session of the Assembly. The Legal Committee of the UN General Assembly is developing a Program for the Reform of the Judicial System of the United Nations, which takes into account the proposals of the previous international discussion and determines the scope and terms of the reform of the courts. In accordance with the Program of Action on UN Reform for 2020-2025, reforms are under way in the structure of the Economic and Social Council. The central task of the reform is to strengthen the coordinating role of ECOSOC in the entire system of UN-related specialized agencies, funds and programs related to the Council. The key task of the UN reform is the solution of the financing problem. A unified "UN Open Budget "Solidarity XXI" is being created, including the financing of peacekeeping operations and other expenses. Each country, a member of the United Nations, lists in an established period, once a year, an Existential contribution - the Earth Tax. The Earth Tax for each UN member state is established on the basis of four scales of calculation: Scale I - for 5 permanent members of the Council of Existential Security, who have the right of absolute (absolute) veto; Scale II - for the permanent members of the SEB, who have the right to a conditional (limited) veto; Scale III - for non-permanent members of the SEB, who have the right to a conditional (limited) veto; Scale IV - for all other UN member countries. The program of action on UN reform includes a set of measures to ensure transparent work of the International Civil Service Commission with the involvement of the UN media. To strengthen control functions in the sphere of personnel policy, administrative and financial management, the General All-Parliamentary Assembly of the United Nations establishes the Permanent Commission on Ethics and Administrative and Financial Control. All members of the Commission, members of the Committees and auditors are independent in their activities from the leadership of the United Nations, its funds and programs. The General All-Parliamentary Assembly completes the first stage of the Program of Action on UN Reform in 2025 and, following an open discussion, introduces a single language of international communication - Esperanto and approves it as the official language of the United Nations. With a view to more effective work of the central UN governing bodies in the face of increasing existential threats and risks, reducing the current expenses for the maintenance of the central bodies of the UN, the Council for Existential Security and the General All-Parliamentary Assembly decide on the relocation of the UN headquarters to Iceland. The UN building complex in New York is transferred to preferential use of non-governmental organizations, which contribute to the implementation of the goals of the United Nations. At the second stage of the UN reform in the period 2026-2028, additional necessary transformations are being made in the UN system. At the end of the first stage of the reform, taking into account the reforms carried out by the main organs of the United Nations and the internal improvement of the work of all its structures, the United Nations Program of Action for the years 2026-2028 is being developed. (shrink)

Politická reflexia uskutočňovaná v akademických kruhoch predstavuje rad vlastných charakteristík v porovnaní s inými druhmi intelektuálnej činnosti. Nejde len o j e j viac-menej prirodzené preniknutie do domácich mocenských vzťahov, ale o mimoriadnu citlivosť j e j obsahu a rozvoja na spoločenské a politické podmienky inštitucionálneho kontextu. O politickej kultúre krajiny sa môžeme naučiť veľa práve na základe analýzy toho, o čom j e j intelektuáli diskutujú - a o čom nediskutujú, ako aj o teoretických nástrojoch, ktoré pritom využívajú.

The mobility experience is an important life event for international students, and achieving successful psychological and sociocultural adaptation is crucial for this experience to be positive. Through a three-wave longitudinal study among international students enrolled at universities in Spain, Portugal, and Poland (n = 233), we examined the relationships between social media use, social identification, and (sociocultural and psychological) adaptation across time. Results of cross lagged panel modeling (CLPM) showed that social media contact with home nationals predicted greater identification (...) with this group. Social media contact with host country nationals predicted poorer adaptation. Social media contact with other international students did not show any effects, while identification with this group predicted better adaptation. Our results point to the dynamic nature of the adaptation process, showing that the role of social media use and identification targeted at different social groups may play different roles than was previously found in cross-sectional research. (shrink)

ABSTRACT -/- A propositional attitude (PA) is a belief, desire, fear, etc., that x is the case. This dissertation addresses the question of the semantic content of a specific kind of PA-instance: an instance of a belief of the form all Fs are Gs. The belief that all bachelors are sports fans has this form, while the belief that Spain is a country in Eastern Europe do not. Unlike a state of viewing the color of an orange, a belief-instance (...) is semantically contentful because it has reference, a meaning, logical implications, or a truth-value. While the intrinsic semantics view holds that either concepts or abstract objects are the source of content for PAs, the extrinsic semantics view holds that symbols of a mental language provide this content. I argue that a successful theory of intentionality must explain: (1) the truth-preserving causal powers of PAs, (2) the failure of the deductive principle Substitutivity to preserve truth over sentences that ascribe PAs, and (3) the truth-evaluability of PAs. As an internalist version of the extrinsic semantics view, I first evaluate Fodor’s Computational Theory of Mind, which says the semantic ingredients of mental states are symbols governed by rules of a mental syntax. I argue that in order to meet (1), CTM would have to associate the causal patterns of each thought-type with the inferential relations of some proposition – in an arbitrary or question-begging way. I also evaluate Fodor’s causal theory, as an externalist version of the extrinsic semantics view. This view is that lawlike causal relations between mental symbols and objects determine the reference, and thus the truth-value, of a thought. I argue that Brian Loar’s circularity objection refutes the ability of this theory to meet (3); and I endorse the intrinsic semantics perspective. I evaluate Frege’s theory of abstract, mind-external, and intrinsically semantic objects (senses), as an attempt to meet condition (2). I conclude that mind-external universals are the source of the intrinsically semantic features of concepts. Finally, I put forth a theory called ‘Bare Property Intentionality’, which describes the features of intrinsically representative and semantic concepts that connect them to these universals. (shrink)

This paper studies the cooperation of theology in the new evangelization in societies of ancient Christian tradition which are suffering an advanced process of secularization. It begins with Spain, where a recent debate on the influence of Christian intellectuals on social life suggests the ineffectiveness of ecclesiastical resources in transmitting the rich Catholic doctrinal heritage. Then the author deals with the idiosyncrasy of contemporary man, which lies near the one of the immediate future’s man: an uprooted subject who does (...) not believe that life has any meaning, is deeply marked by emotivism and attaches little significance to truth. The theology of tomorrow cannot feed this emotivism but must be proactive in its own way. The proclamation of the Gospel is not different from the exposition of the Church’s doctrine. To detach evangelization from the teaching of Christian doctrine cannot help the encounter with Christ. In order to succeed in transmitting this doctrine by making it suggestive, theologians should work together with experts in communication. (shrink)

This paper reviews the central points and presents some recent developments of the epistemic approach to paraconsistency in terms of the preservation of evidence. Two formal systems are surveyed, the basic logic of evidence (BLE) and the logic of evidence and truth (LET J ), designed to deal, respectively, with evidence and with evidence and truth. While BLE is equivalent to Nelson’s logic N4, it has been conceived for a different purpose. Adequate valuation semantics that provide decidability are given for (...) both BLE and LET J . The meanings of the connectives of BLE and LET J , from the point of view of preservation of evidence, is explained with the aid of an inferential semantics. A formalization of the notion of evidence for BLE as proposed by M. Fitting is also reviewed here. As a novel result, the paper shows that LET J is semantically characterized through the so-called Fidel structures. Some opportunities for further research are also discussed. (shrink)

This paper examines Antonio Altarriba’s presentation of his deceased mother’s life-story in the graphic novel El ala rota (2016) claiming that the author’s personal trauma of mourning reveals the collective trauma of non-politically-engaged Spanish women throughout Spain’s 20th century. El ala rota contributes to the recovery of a new kind of memory by paying homage to a woman who was relegated to the private sphere and who herself believed her stories were not worth telling – a woman who was (...) in the back room of history and lacked the means and mechanism to chronicle her life. The paper demonstrates that, not only does the content of El ala rota give voice to those who did not have one, thus philosophically paralleling the aims of the Recovery of Historical Memory and the exhumations of mass graves in Spain, but also, that its specific form of comics calls attention to the way society engages with the recovery of historical and collective memory specifically with regard to gender. (shrink)

A surprising fact in the historiography of the Hispanic philosophy of this century is its almost total opacity towards the American philosophy, in spite of the real affinity between the central questions of American pragmatism and the topics addressed by the most relevant Hispanic thinkers of the century: Unamuno, Ortega y Gasset, d'Ors, Vaz Ferreira. In this paper that situation is studied, paying special attention to Charles S. Peirce, his personal connections with the Hispanic world, the reception of his texts (...) in Spanish, and some of the connections that lie almost hidden under the mutual ignorance which divides the two traditions. -/- . (shrink)

What It’s Like to Chill Out With Whom the Rest of the World Considers As The Most Ruthless Men: Ratko Mladic, Goran Hadzic and Radovan Karadzic (+) Confessions of a Female War Crimes Investigator By Jill Louise Starr NJ USA -/- Read My Entire Book Here (True Story) http://sites.google.com/site/thelawprojectscenternycoffices/what-it-s-like-to-chill-out-with-whom-th e-rest-of-the-world-considers-as-the-most-ruthless-men-ratko-mladic-goran-hadzic-and-radovan-karadzi c-confessions-of-a-female-war-crimes-investigator -/- Retrospectively, it was all so simple, natural and matter of fact being on a boat restaurant in Belgrade, sitting with, laughing, drinking a two hundred bottle of wine and chatting about (...) war and peace while Ratko Mladic held my hand. Mladic, a man considered the world’s most ruthless war criminal since Adolf Hitler, still at large and currently having a five million dollar bounty on his head for genocide by the international community. Yet there I was with my two best friends at the time, a former Serbian diplomat, his wife, and Ratko Mladic just chilling. There was no security, nothing you’d ordinarily expect in such circumstances. Referring to himself merely as, Sharko; this is the story of it all came about. Diplomatic / International Relations Consultant & War Crimes Investigator - War - Peace - Preventive Diplomatic Strategies - International Law - Charitable Causes - International Business - International Political Economy - Human Rights - Politics - War Crimes Investigations - Anti-Terrorism - Law Projects Center Funded Projects (YCICC) Internationally LPCYU Home Website -/- Irrefutable Proof ICTY Is Corrupt Court/Irrefutable Proof the Hague Court Cannot Legitimately Prosecute Karadzic Case By Jill Starr I want to stress, in this particular meeting , there was no observer status at the ICC Preparatory Meetings at the United Nations in New York City in 2001. What I did, made a historical precedent. I was asked by, Darko Trifunovic 1st Secretary of the Bosnian MIssion, to take his place, in a CLOSED DOOR UNITED NATIONS MEETING. This means, ONLY HEADS OF AMBASSADORIAL MISSIONS WERE ALLOWED IN THE MEETING. There was no "Observer Status for say NGO's such as Amnesty International." I represented a Country as an American Citizen that day; the Repuklika Srpska. This never occurred before to my knowledge ever. It was an error. My former professor, Arnold Stark, walked me in, A former State Dept. man chosen to be the former Ambassador from the USA to Bonn/Germany (and he declined years back because of his wife at the time). He knew it was illegal. It said on these paper I picked up in the meeting, Anyone, Richard Holbrooke, sat across from me, discussing this meeting outside the meeting itself thereafter , "would be prosecuted to the fullest extent of int'l law." I heard the Ambassadors of the world ALL DISCUS TRADING MONEY FOR ICC AND ICTY COURT VERDICT AS WELL AS FUTURE JUDICIAL APPOINTMENTS -/- http://sites.google.com/site/thelawprojectscenternycoffices/home/irrefutable-proof-icty-is-corrupt-c ourt-irrefutable-proof-the-hague-court-cannot-legitimately-prosecute-karadzic-case -/- http://picasaweb.google.com/lpcyusa/IrrefutableProofICTYIsCorruptCourtIrrefutabl# (The Documentary Secret United Nations ICC Meeting Papers Scanned Images) OR http://community.jigsaw.com/t5/media/gallerypage/user-id/903610# -/- Rea dMore Here _> Read the entire story here My testimonial video on Youtube _> http://www.youtube.com/watch?v=dKe-5LORsGs -/- http://www.youtube.com/watch?v=dKe-5LORsGs (My YouTube VIDEO) -/- This legal technicality indicates the Hague must dismiss charges against Dr Karadzic and others awaiting trials in the Hague jail; like it or not. -/- Unfortunately for the Signatures Of the Rome Statute United Nations member states instituting the ICC & ICTY housed at the Hague, insofar as the, Radovan Karadzic, as with the other Hague cases awaiting trial there, I personally witnessed these United Nations member states having a substantial conversations, and, openly speaking about trading judicial appointments and verdicts for financial funding when I attended the 2001 ICC Preparatory Meetings at the UN in Manhattan making the iCTY and ICC morally incapable trying Radovan Karazdic and others. -/- I witnessed with my own eyes and ears when attending the 2001 Preparatory Meetings to establish an newly emergent International Criminal Court, the exact caliber of criminal corruption running so very deeply at the Hague, that it was a perfectly viable topic of legitimate conversation in those meetings I attended to debate trading verdicts AND judicial appointments, for monetary funding. -/- Jilly wrote:*The rep from Spain became distraught and when her country’s proposal was not taken to well by the chair of the meeting , then Spain argued in a particularly loud and noticably strongly vocal manner, “Spain (my country) strongly believes if we contribute most financial support to the Hague’s highest court, that ought to give us and other countries feeding it financially MORE direct power over its decisions.” -/- ((((((((((((((((((((((((( ((((((((((((((((((((((((( Instead of censoring the country representative from Spain for even bringing up this unjust, illegal and unfair judicial idea of bribery for international judicial verdicts and judicial appointments, all country representatives present in the meeting that day all treated the Spain proposition as a ”totally legitimate topic” discussed and debated it between each other for some time. I was quite shocked! The idea was “let’s discuss it.” "It’s a great topic to discuss." -/- Some countries agreed with Spain’s propositions while others did not. The point here is, bribery for judicial verdicts and judicial appointments was treated as a totally legitimate topic instead of an illegitimate topic which it is in the meeting that I attended in 2001 that day to establish the ground work for a newly emergent international criminal court.)))))))))))))))))))))))))))) -/- In particular., since “Spain” was so overtly unafraid in bringing up this topic of trading financial funding the ICC for influence over its future judicial appointments and verdicts in front of every other UN member state present that day at the UN, “Spain” must have already known by previous experience the topic of bribery was “socially acceptable” for conversation that day. They must have previously spoke about bribing the ICTY and ICC before in meetings; this is my take an international sociological honor student. -/- SPAIN’s diplomatic gesture of international justice insofar as, Serbia, in all of this is, disgusting morally!SPAIN HAS TAUGHT THE WORLD THE TRUE DEFINITION OF AN “INTERNATIONAL CRIMINAL COURT.” -/- I represented the state interests’ of the Former Yugoslavia, in Diplomat Darko Trifunovic’s absence in those meetings and I am proud to undertake this effort on Serbia’s behalf. http://picasaweb.google.com/lpcyusa (My Political Satire Blog) Diplomatic / International Relations Consultant & War Crimes Investigator - War - Peace - Preventive Diplomatic Strategies - International Law - Charitable Causes - International Business - International Political Economy - Human Rights - Politics - War Crimes Investigations - Anti-Terrorism - Law Projects Center Funded Projects (YCICC) Internationally http://sites.google.com/site/jillstarrsite -/- -/- . 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This is a book on a positive theology according to Ibn Arabi: a Spain Muslim mystics, His theology is a cure for an atheist. You will find from this book that belief in God is not alienation.

Medium-sized language communities face competition between local and global languages such as Spanish, Russian, French and, above all, English. The various regions of Spain where Catalan is spoken, Denmark, the Czech Republic, and Lithuania show how their medium-sized languages (a term used to distinguish them as much from minority codes as from more widely-spoken codes) coexist alongside or struggle with their big brothers in multilingual families. This comparative analysis offers unique insight into language contact in present-day Europe.

In 1601 certain Jesuits in Alcalá de Henares defended the following thesis: "It is not by faith that we confess that this man, for example, Clement VIII, is Pope." During 1602 this fact became known in Rome and the Pope urged that the Spanish Inquisition imprison these Jesuits. To defend themselves, they alleged that the thesis was not unusual among scholars, indicating the names of several authors who defended it, among them, the eminent professor emeritus of Salamanca Domingo Báñez. However, (...) he convened an academic act in Valladolid on July 2, 1602 to show that his position was not such. Shortly thereafter, the Jesuits held another event in the same town to challenge the thesis of their coreligionists, underscoring their opposition even more than Báñez. New, partly unknown material on the subject is copied in these pages: the letters from the nuncio to the head of the Vatican State, with annotations written by the Pope, and a letter from the King of Spain to his ambassador; the complete text of the theses defended by Báñez and by the Jesuits in July 1602, as well as two unpublished letters from Báñez on the occasion of his act, one to the master general of his Order and the other to the Pope. (shrink)

The main aim of the French logician and philosopher Petrus Ramus was to provide a method of teaching the liberal arts enabling the completion of the undergraduate program of studies in 7 years. This method was based on a new logic, in which the complex structure of Aristotle’s Organon and of the Summulae logicales of Peter of Spain is reduced to two main doctrines: the invention of arguments, by which it is possible to find the notions for reasoning and (...) disputing in any discipline, and the disposition of arguments in judgment, i.e., in propositions and syllogisms. Since this logic applies both to demonstrative and to probable reasoning, Ramus and Rudolph Agricola, who first introduced it, labeled it as dialectic. Ramus completed this twofold dialectic with a method, according to which disciplines have to be taught by providing general definitions, to be explained by subsequent dichotomous divisions. According to Ramus, this method ensures a well-ordered hierarchy and division of disciplines, and an efficient means to teach them in a shorter time than in the pedagogical programs of Juan Luis Vivès, Johann Sturm, and Philipp Melanchthon. This method had its main diffusion in the pre-university institutions such as the German gymnasia and gymnasia illustria (e.g., of Herborn), while in Reformed and Catholic universities the acceptance of Ramism was hindered by the predominance of the Aristotelian curriculum. (shrink)