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)

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

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)

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)

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.

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)

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)

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.

La Sentencia del TJUE de 13 de mayo de 2014, Google Spain (C-131/12) ha supuesto un hito muy relevante en el sistema de protección de derechos fundamentales de la Unión Europea, dando origen al derecho al olvido, y abriendo un camino del que queda mucho por explorar. Una de las cuestiones más controvertidas es determinar el alcance territorial del derecho al olvido, que está vinculado al alcance territorial de una sentencia que no tenemos derecho a olvidar.

The goal of this paper is to argue that the Neptuno Alegórico and the Theatro de Virtudes Políticas, which were composed in 1680 by the Novohispanic philosophers Sor Juana Inés de la Cruz and Carlos de Sigüenza y Góngora to accompany respectively two arches erected to celebrate the entry of the Spanish viceroy to Mexico City, are notable not only as examples of panegyrical Baroque literature but also as philosophical texts aimed at moral instruction. To be specific, I argue that (...) the Neptuno and the Theatro belong to a hybrid genre that I label ekphrastic moral mirrors. Ekphrastic moral mirrors, which constitute a subset of the traditional speculum principis, are characterized by offering moral instruction to a prince indirectly, by means of an elaborate ekphrasis of a work of art (which, in the case of the Neptuno and the Theatro, were the two arches that they were paired with). I also argue that, insofar as the Neptuno and the Theatro create different audiences that are mutually aware of each other in virtue of systematically relying on ekphrasis deployed in a public setting, they are potentially more effective for moral instruction than other traditional mirrors of princes. (shrink)

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)

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.

(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)

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)

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)

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)

This chapter contains sections titled: The Philosophical Context in Jena around 1800 A Metaphysics of Freedom Analytic and Synthetic Philosophy Metaphysics of Humanity Socioeconomic Philosophy The Natural World Harmonious Freedom Krause's Philosophy in Spain Ideal de la humanidad (the ideal of humanity) Latin American Reception Conclusion References Further Reading.

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)

The sixteenth century witnessed a major intellectual event: the birth of modernity. This book presents the School of Salamanca as the "first version of modernity", a modernity developed with a peculiarly Hispanic stamp. The Salamancans confronted the problems of a singular historical moment, in which Spain was playing a leading role in the encounter between Europe and America. The thinkers of Salamanca tackled crucial issues such as the right to property, economic ethics, freedom and slavery, the justice of war... (...) In the matrix of the Salamanca university, international law and the elements of reflection that would provide arguments for the abolition of slavery were born. This book brings together scholars from different geographical areas: several authors from Latin America, as well as from different European countries, sign their contributions. These diverse origins reflect the rich universality of the Hispanic project that had its heart in the reflections of the School of Salamanca. The diversity of topics addressed, ranging from the more practical questions of trade and the freedom of the American Indians to the subtleties of metaphysics or theology, is a good example of the richness of the issues addressed by those intellectuals who initiated modernity. (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)

This paper discusses the definition and sources of knowledge according to Ibn 'Arabi, the leading Sufi master of Andalusia (Muslim Spain).

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)

1 Context The idea for the current issue of _Philosophia Scientiæ_ emerged from discussions which took place in the Manchester Ethnomethodology Reading Group. This reading group has its origins in Wes Sharrock’s weekly discussion groups, which have taken place in Manchester (UK) since the early 1970s. As the global Covid-19 pandemic hit in early 2020, the reading group moved online, facilitated by Phil Hutchinson and Alex Holder. Being an online reading group opened up participation to people beyond Northwest UK and (...) within weeks the group became global, with the membership including participants logging on from Canada, Czech Republic, Finland, France, Germany, Greece, Hong Kong, Japan, Macau, New Zealand, Spain, Sweden, and the USA. While the name of the group might indicate an exclusive focus on ethnomethodology, following the naming conventions for academic discussion groups, the name really fails to indicate both the heterogeneity of the group’s reading materials, the interests of t... (shrink)

Background Consent policies for post-mortem organ procurement (OP) vary throughout Europe, and yet no studies have empirically evaluated the ethical implications of contrasting consent models. To fill this gap, we introduce a novel indicator of governance quality based on the ideal of informed support, and examine national differences on this measure through a quantitative survey of OP policy informedness and preferences in seven European countries. -/- Methods Between 2017–2019, we conducted a convenience sample survey of students (n = 2006) in (...) Austria (AT), Belgium (BE), Denmark (DK), Germany (DE), Greece (GR), Slovenia (SI) and Spain (ES), asking participants about their donation preferences, as well as their beliefs and views about the policy in place. From these measures, we computed indices of informedness, policy support, and fulfilment of unexpressed preferences, which we compared across countries and consent systems. -/- Results Our study introduces a tool for analyzing policy governance in the context of OP. Wide variation in policy awareness was observed: Most respondents in DK, DE, AT and BE correctly identified the policy in place, while those in SI, GR and ES did not. Respondents in opt-out countries (AT, BE, ES and GR) tended to support the policy in place (with one exception, i.e., SI), whereas those in opt-in countries (DE and DK) overwhelmingly opposed it. These results reveal stark differences in governance quality across countries and consent policies: We found a preponderance of informed opposition in opt-in countries and a general tendency towards support–either informed or uninformed–in opt-out countries. We also found informed divergence in opt-in countries and a tendency for convergence–either informed or uninformed–among opt-out countries. -/- Conclusion Our study offers a novel tool for analyzing governance quality and illustrates, in the context of OP, how the strengths and weaknesses of different policy implementations can be estimated and compared using quantitative survey data. (shrink)

Anarchism in Spain. Texts from the Spanish Civil War.

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)

This article analyzes how populism is conceptualized and studied in International Relations (IR) and argues that it should be seen as a political logic instead of a political ideology. It does so by demonstrating that ‘populist foreign policy’ looks radically different when analyzing the populist left, refuting the possibility of any distinctly ‘populist’ foreign policy positions. We argue that large parts of IR scholarship practice a form of concept-stretching that undermines the quality of analysis as well as the ability to (...) make meaningful policy recommendations. Using the empirical case studies of Bernie Sanders in the United States and Podemos in Spain, the article demonstrates that populism does not translate into any shared ideological positions but is a way of formulating and performing – in these cases – leftist politics through which political actors can interpellate and mobilize different societal groups and demands behind their political projects. In particular, the analysis debunks common assumptions about populism’s alleged effects on foreign policy and dangers to pluralist democracy and shows that “populism” neither necessarily opposes multilateralism, migration and global public good provision nor formulates an authoritarian claim to power. (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)

Despite the emphasis on dialogue and argumentation in educational settings, still not much is known about how best we can support learners in their interthinking, reasoning, and metadialogic understanding. The goal of this classroom intervention study is to explore the degree of students’ dialogicity and its possible increase during a learning programme implementing dialogic and argument-based teaching goals and principles. In particular, we focus on how students from 5 to 15 years old engage with each other's ideas, and whether/how this (...) engagement is influenced by lesson and classroom setting factors. The participants were 4208 students distributed in preprimary, primary, and secondary classrooms of five countries (UK, Portugal, Germany, Spain, and Cyprus). Findings suggest that there is a consistent increase with age for some high-dialogicity moves, and students behave more dialogically in whole-class discussions rather than small-group activities. (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)

Diego de Deza was an important ecclesiastic in early 16th century Spain. Before being ordained bishop, he was the first Dominican to occupy the most important chair of theology in Salamanca, which would later be held by Francisco de Vitoria. As bishop he contributed in different ways to the spread of Thomism, especially with the refoundation of the Colegio de San Gregorio in Valladolid and the Colegio de Santo Tomás in Seville. Especially in his college of Seville he gave (...) indications that indicated to follow Aquinas as a teacher not only for theology, but also for philosophy and the Bible. This article investigates this contribution by contrasting various unpublished manuscripts. (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)

This article analyses how the French Academy of Sciences assessed Jaime Ferrán’s cholera vaccine submitted for the Prix Bréant in the 1880s. Ferrán, a Spanish independent physician, discovered the treatment in 1884 and tried it on thousands of patients during the cholera outbreak in Valencia the following year. His evaluation sparked a controversy in Spain and abroad on the vaccine’s efficacy. The Bréant jury did not see any evidence for it in Ferrán’s submission, a decision usually interpreted in terms (...) of French scientific nationalism (or simple chauvinism): an outsider from the scientific periphery could not be awarded the Bréant. Drawing on the archival records of the award, we suggest that Ferrán failed instead to provide data that the Academy could consider unbiased, according to the contemporary standards for data presentation. We will illustrate these standards at work in the assessment of another submission from Spain, by Philipp Hauser, who received the Bréant for the thoroughness of his statistical endeavour. (shrink)

Infusing contemporary critical terrorism studies (CTS) with concepts and methodologies from philosophy and critical theory via a Baradian posthumanist agential realist perspective and (counter)terrorist cases and vignettes, this chapter argues for a retheorisation of (counter)terrorism. It does so, firstly, by reconceptualising terrorism and counterterrorism as complex assemblages consisting not only of discursive-material components – an entanglement now largely accepted within CTS and critical security studies (CSS) – but also of affective layers and more-than-human phenomena. Secondly, by analysing European urban (counter)terrorist (...) cases from the UK, Germany, France, and Spain, together with these cases’ surprising spacetime-jumping interlinkages underwriting what we here conceptualise as queer(ing) spacetimematterings, this chapter zooms in on the intra-actions taking place between human and more-than-human agential phenomena and their risk-managed urban environments. Lastly, extra analytical attention is paid to how, in this neoliberal day and age – here rephrased as control society-driven ‘situationscaping times’ – very specific macro- and micropolitical violence-preventing measures and efforts are employed in the fight against various manifestations of urban terror and terrorism. (shrink)

The polemic was an important cultural event in 19th-century Cuba. From 1838 to 1840, issues of metaphysics, epistemology, ethics, pedagogy, and the influence of Victor Cousin’s eclecticism were discussed in the island’s leading newspapers. A brief historical account preceding the polemic is offered. It is argued that the predominant view of the polemic as motivated by a widespread desire for Cuba’s independence from Spain is misleading — promoting an emancipatory myth. Lastly, it is argued that José de la Luz (...) y Caballero’s appeal to patriotism during the polemic unwittingly established a dangerous precedent for self-appointed guardians of patriotism to condition public debates. (shrink)

It would be unkind but not inaccurate to say that most experimental philosophy is just psychology with worse methods and better theories. In Experimental Ethics: Towards an Empirical Moral Philosophy, Christoph Luetge, Hannes Rusch, and Matthias Uhl set out to make this comparison less invidious and more flattering. Their book has 16 chapters, organized into five sections and bookended by the editors’ own introduction and prospectus. Contributors hail from four countries (Germany, USA, Spain, and the United Kingdom) and five (...) disciplines (philosophy, psychology, cognitive science, economics, and sociology). While the chapters are of mixed quality and originality, there are several fine contributions to the field. These especially include Stephan Wolf and Alexander Lenger’s sophisticated attempt to operationalize the Rawlsian notion of a veil of ignorance, Nina Strohminger et al.’s survey of the methods available to experimental ethicists for studying implicit morality, Fernando Aguiar et al.’s exploration of the possibility of operationalizing reflective equilibrium in the lab, and Nikil Mukerji’s careful defusing of three debunking arguments about the reliability of philosophical intuitions. (shrink)

About death, grief, mourning, life after death and immortality. Why should we die like humans to survive as a species. -/- "No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life's change agent. It clears (...) out the old to make way for the new." (Steve Jobs) -/- CONTENTS: -/- Death - Philosophy of death - Religions - - Animism - - Atheism - - Buddhism - - Christianity - - Hinduism - - Islam - - Jainism - - Jehovah's Witnesses - - Judaism - - Latter-day Saints - - Spiritism - Symbolism - Personification of Death - - Notable personifications - - In mythologies - - - Hindu mythology - - - In Japan - - - Slavic paganism - - - Lithuanian paganism - - In the three monotheistic religions - - - Judaism - - - Christianity - - - In Mexico - - - Islam - Axiochos - - The characters of dialogue - - Dialogue - - Prologue - - Arguments - - Citations - Paradise - - Greco-Roman mythology - - Mesopotamian mythology and influences - - According to Judaism - - According to Christianity - - - According to Catholicism - - - According to Protestantism - - - According to the Church of Jesus Christ of Latter-day Saints - - According to Islam - - According to Hinduism - - According to modern spiritualities - - - According to the esoteric - Hell - - Mesopotamian origins - - According to Christianity - - - Names appearing in the biblical texts - - - Medieval artistic representations - - - Concepts according to Christian movements - - According to Judaism - - According to Islam - - According to Buddhism - - According to Hinduism - - According to modern esotericism - - - According to Aïvanhov - - - According to Allan Kardec - - Philosophy - - - Jewish Kabbalah - - - Sartre - - - Popular wisdom Funerals - The funeral ritual: a rite of passage - Prehistory - Ancient death customs - - The family bereavement - - Mummification - - Sarcophagi - - Funerals - - Ancient Greece - - Ancient Rome - - Celts, Germans and Scandinavians - Religious funeral rites - - Buddhism - - Judaism - Christianity - - Protestantism - - Islam - Funeral rites by continent - - In Africa - - In Europe - The contemporary era - Mourning (Grief) - - Steps - - - Death of a close - - Loss events without mourning value (white factors) - - Duration and manifestations - - Risks - - Colors - Graveyards (Cemeteries) - - First cemeteries - - Cemeteries today - Funerary art - Dolmens - - Types of dolmens - - Function - - Location - Passage graves - Cenotaphs - - Famous cenotaphs - Lanterns of the Dead Afterlife - History - Questions about death and immortality - Testimonials - - Spiritualistic experiences - - Popular literature on the afterlife - - "Memories" and reminiscences - - Early studies of the science of the 19th century and early 20th century - Types of scenarios - Some religious and philosophical concepts - - Afterlife in Buddhism - - Afterlife in Christianity - - According to Hinduism - - According to Islam - - According to Judaism - - According to Mormonism - - According to the ancient philosophies - - According to Spiritism - - According to Native American traditions - - According to Vedism - - According to Esotericism - In science - Near-death experiences - - Clinical death - - NDE frequency - - Effects of depth of NDE on survival - - Near-death experiences and shared-death experience - - - The first contemporary testimonials - - - Experience according to Moody - - - The concept of "shared death" - - - The NDE scales - - The study of Pim van Lommel - - Spiritual and patient point of view - - - Survivalists studies - - - The religious understanding of the phenomenon - - Scientific views - - - Physiological explanation - - - Psychological explanation - Reincarnation - - Religions - - - In Hinduism - - - In Jainism - - - In Buddhism - - - In Judaism - - - In Christianity - - - In Islam - - In contemporary times - - - Esotericism - - - Works of the psychiatrist Ian Stevenson - - - Radical increase in life expectancy and artificial reincarnation - - Criticism - - - Arthur Schopenhauer - - - Ramana Maharshi - - - Rene Guenon - - - Ananda Kentish Coomaraswamy - Metempsychosis - - Theories - - Ideas - Maschalismos Immortality - Immortality of the soul and religious traditions - - Buddhism - - Christianity - - Islam - - Mormonism - Contemporary perception of the immortality of the body - - Observation in the animal kingdom - - Perspectives for mankind - Immortality in science - - Alexis Carrel - - Jean Rostand - - Hayflick limit - - Étienne-Émile Baulieu and DHEA - - Aubrey de Grey - - Professor Skulachev - - Regenerative medicine - - Professor Christopher Jaeger - Eternal Return - - According to the Mesopotamians - - According to Heraclitus and the Stoics - Fountain of Youth - - History of myth and relatives myths - - - In Roman mythology, Germanic, Celtic and Irish - - - In the Middle-East - - - In Spain - - - In the Bible - - The fountain in art and literature - - Painting - - - Literature and cinema - - Persistent of the myth until today - Senescence - - Why do we age? - - Gene regulation - - Cellular senescence Undead - Ghoul - Lich - Mummy - Skeleton - Vampire - Zombie - Other legendary creatures - Creatures specific to a particular universe - Spiritism - - Point out - - Origins of spiritism - - - The traditions through the ages - - - Advent of Christianity in Europe - - - The survival of necromancy - - - The precursors - - - Relations of spiritualism to science - Mediumship - - History - - Skeptical point of view - - Favorable doctor's viewpoint - Ghosts - - Appearance - - Belief in ghosts - - Origin - - - Duality and return dead - - - Ancient roots - - Typology - - - Poltergeists - - - Revenants - - - Ghosts - - - Banshees - - - Apparitions of crisis - - - Phantasms of the living - - - Vision of his own double - - - Ghost armies - - - Ghosts of animals - - - Means of transport - - Science perspective - - - Hallucinations - - - Sleep paralysis - - - Induced ghosts - - - Aches and infrasounds - - - Magnetic fields - Vampires - - Characteristics - - - Vampire transformation - - - Identification - - - Faculties - - Protection against the vampires - - - Precautions at death and burial - - - Apotropaic objects and places - - Destruction of vampires - Zombie - - The concept - - Africa and voodoo - - - West Africa - - - South Africa - - - In Haiti (and the Caribbean) - - - Scientific research - - The "revenants" in the Western imaginary Death in art - Memento mori - - History - - - Antiquity - - - Christianity - - - Mexican syncretism - - Performing arts - - - In painting - - - In literature - - - In movies - - - In video games - - - In Japanese animation - - - In music - The iconography of Weighing of souls (Particular judgment) - - Origin - - Written sources - - Weighing in Romanesque art - - Weighing in Gothic art - - Weighing in the late Middle Ages: to a new iconography - - Weighing of souls or actions? - Poems - - Charlotte Brontë, “On the Death of Anne Brontë” - - Edgar Allan Poe, “Annabel Lee” - - Edna St. Vincent Millay, “And you as well must die” - - Emily Dickinson, “Because I could not stop for Death” - - Emily Dickinson, “If I Should Die” - - Lord Byron, “Epitaph to a Dog” - - Pablo Neruda, “Only Death” - - Stephen Crane, “God Lay Dead in Heaven” - - W. B. Yeats, “He Wishes His Beloved Were Dead” - - Rainer Maria Rilke, “Death” - Paintings - - The Three Dead Kings - - The Death of Nelson - - Beata Beatrix - Sculptures - - The Kiss of Death - - Background - - Imagery - - Angel of Grief - - Fallen Astronaut - Quotes References About the author - Nicolae Sfetcu - - By the same author - - Contact Publishing House - MultiMedia Publishing -/- DOI: 10.58679/TW44411. (shrink)

Menas is a term that has attracted a great deal of attention on the political scene in Spain at present. Although the term had a neutral usage originally, being an acronym for unaccompanied foreign minors, it has recently evolved into a term with clear negative connotations. This article explores what kind of term menas is today. Specifically, we will examine whether menas is a slur or an ESTI, an ethnic/social term used as an insult. First, we point out the (...) most defining characteristics of both types of terms. Then, using analyses on linguistic corpora, we show that menas exhibits the most defining characteristics of ESTIs. We end by discussing the possible evolution of the term, pointing out that, although the term presents the features related to ESTIs, there are two possible scenarios. On the one hand, the term may retain its neutral uses and thus remain an ESTI. On the other hand, the neutral uses may disappear, and thus the term may become a slur. (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)

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)

In Philosophy, it is well known that of the total faculty population, the proportion of women is significantly lower than men. This disproportion is odd for a discipline within the humanities; these numbers seem more compatible with what is found in STEM (Science, Technology, Engineering, Mathematics) careers. These proportions are in turn a product of the low female presence that exists from the previous levels of academic training in philosophy. What happens in the case of the philosophy student body? For (...) example, the report presented by BeeBee and Saul (2011), on women in philosophy in the United Kingdom, in the period 2008 and 2009, points out that in the first degrees of academic training, in the bachelor's degree, women occupy 45% of the student population, in the master's degree 38% and in the doctorate 35%. Thus, "it is notable that there is a reduction in the proportion of women from the bachelor's degree to the doctorate [...]. This has as a consequence that at the professional level women holding positions as professors represent only 19%" (BeeBee & Saul, 2011, p. 11). Recently, Torres González (2018), based on European Union studies, points out that in Spain, with respect to gender disparity in students, "the data yield as a result masculinized studies, where, contrary to what happens in the branch of the humanities to which it [philosophy] belongs, males outnumber females by 28 percentage points" (2018, p. 328). This disparity is reflected in philosophy at the professional level, "the indicators of vertical segregation show a reinforced glass ceiling, which presents one of the worst data of hierarchical discrimination in the university: the percentage of female professors in philosophy is 12% compared to 21% of female professors in higher education" (Idem). Although it is a fact that there are fewer women than men studying philosophy and, therefore, fewer women than men working professionally in this discipline, we do not yet have possible explanations for this phenomenon of gender disparity in the student body in philosophy. In some cases, even if the number of women entering the philosophy degree program is already low, the number of women graduating is even lower, which indicates that there is attrition along the way; the initial numbers of women entering the program tend to decrease by the time they graduate. Thus we come to the question that is the subject of this paper: What causes female students to drop out of the philosophy program? In this article we answer this question from the philosophy of science and supported by local empirical data, so we do not give a complete or even less exhaustive answer. We review two explanatory models that purport to answer the question of why there are fewer women in philosophy, both formatively and professionally. These are the Different Voices Model (DVM) and the Perfect Storm Model (PSM); we opt for the latter and give reasons for it. Regarding the empirical aspect of our research, our source of statistical data belongs to the undergraduate program in philosophy at the Facultad de Estudios Superiores Acatlán-UNAM, Mexico (FES Acatlán), obtained in the framework of the SWIP-Analytic Mexico workshops. Our analysis of these data shows that even when female students have better GPAs than male students and take fewer subjects while enrolled, female students graduate less than male students in the FES Acatlan degree program. (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)

Resilience Tutors is the title of the book written by Gema Puig Esteve and JoséLuis Rubio Raval, published in 2015 by the Gedisa publishing house in Barcelona, Spain. In a novel way, the book, divided into two, expresses in the first part, in a fictional way, through experiential, emotional and direct language, the reality surrounding the resilience tutor; In the second part, it gives us concrete theoretical elements that allow us to delve deeper into the foundations of resilience, the (...) contexts in which it develops and the characteristics of resilience tutors. We could summarize the theme of the book in a poetic way with a few words from Espinosa (Cited in Rubio and Puig, 2015): “Every year of my life I have searched for twelve pearls. Twelve people that I did not know, but who appeared to me and marked my world in such a way that my self changed (...) Over time some pearls become diamonds (...) a diamond, so that you understand me, is one of those people who become so basic and so important in your life that they seem created solely for you” (p. 49). -/- Tutores de Resiliencia es el título del libro escrito por Gema Puig Esteve y JoséLuis Rubio Raval, publicado en el 2015 por la editorial Gedisa en Barcelona,España. De manera novedosa el libro, dividido en dos, expresa en la primera parte,de manera novelada, a través de un lenguaje vivencial, emotivo y directo, la realidad entorno al tutor de resiliencia; en la segunda parte, nos da elementos teóricos concretos que permiten profundizar en los fundamentos de la resiliencia, los contextos en los que se desarrolla y las características de los tutores de resiliencia. Podríamos resumir la temática del libro de manera poética con unas palabras de Espinosa (Citado en Rubio y Puig, 2015): “Cada año de mi vida he buscado doce perlas. Doce personas que noconociera, pero que se me aparecieran y marcaran mi mundo de tal maneraque mi yo virara (...) Con el tiempo algunas perlas pasan a ser diamantes(...) un diamante, para que me entiendas, es una de esas personas que sehace tan básica y tan importante en tu vida que parece creada únicamente para ti” (p. 49). (shrink)

In the years that saw the transition from the sixteenth to the seventeenth century, a controversy arose in Spain over the problem of the harmony between created freedom and divine omnipotence. This dispute arose in Salamanca, but it would have important consequences for the conception of man in Europe from then on. In my proposal, I pay attention to Domingo Báñez, an important member of the School of Salamanca, which point of view has been somewhat blurred due to the (...) heat of the polemic. In particular, I would like to emphasise his way of pointing to human dignity as the basis of the relationship between divine and human freedom. Such dignity does not lie in a misunderstood autonomy but in its dependence on God. Thus, according to Báñez, human freedom is an image of divine freedom, so that its dignity is not so much reflected in its independence from the power of God—which only occurs, to a certain extent, in sin—but in the concord between the two freedoms. (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)

Textos sobre la Espana Negra y sobre la corrupcion actual.

Textos de Benito Jerónimo Feijoo de su "Teatro critico universal".

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)

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)