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In this paper I will try to demonstrate how two fundamental notions in Levinas' ethics, the of idea God and responsibility, can be understood respectively as actual and potential infinity, according to the classic distinction suggested by Aristotle. In addition, I will show that both infinities can exist (something that classical metaphysics did not admit) as long as they are comprehended from an ethics of alterity. [ABSTRACT FROM AUTHOR]

The paper approaches the central aspects of Husserl's conception of volitional consciousness, concentrating on its structure, its modalities and its ethical implications. After dealing with the fundamental traits of the early phenomenology of will, we address its meaning from the point of view of practical reason, emphasising the relationship between the will and practical possibility. Finally, we go deeper in the analysis of this relationship by taking into account Husserl's late ethics. [ABSTRACT FROM AUTHOR]

In this paper we address and explore the Ortegian concept of authenticity. Life is a work that each person has to discover and conquer. This means that its fullness is inseparable from concepts such as "destiny", "project", "mission" or "duty". For Ortega, it is a matter of betting on a vital path that lives up to our best intentions, of examining and valuing the moral caliber of personal life. We suggest how Ortega's proposal could be adjusted to the contemporary context by taking into account some of the most relevant developments with respect to notions of subject and ego, which seem to be haunted by forces that prevent them from having absolute sovereignty over themselves. [ABSTRACT FROM AUTHOR]

The aim of this paper is to discuss whether the concept "soft naturalism" used by Habermas to define his explanation of freedom and moral consciousness is compatible with his earlier thought. To do so, it will be showed a chronological view of Habermas's arguments against scientism, secondly Habermas's traditional explanation of moral consciousness will be outlined, and finally it will be argued that this explanation is incompatible with the position of "soft naturalism". [ABSTRACT FROM AUTHOR]

This unpublished work is the written version of a paper presented to philosophy teachers which develops some of the ideas of his work El interés por la verdad. According to Millán-Puelles' view, our interest in truth is twofold: cognitive and communicative. This paper deals with the first of these two interests, our ¡nterest in truth, and in particular some of its moral aspects. [ABSTRACT FROM AUTHOR]

In this paper we study how Thomas Aquinas analyzes the vice of acedia as taedium operandiin Summa Theologiae 11-11, q. 35. We will inquire systematic and doctrinal subjects where Aquinas develops this topic. [ABSTRACT FROM AUTHOR]

This paper explores the role of philosophical and religious arguments in public reason, focusing on John Rawls' proposal for the debate about abortion. The thesis is that for Rawlsian liberalism, philosophical and religious arguments play a semi-public role, that is, they basically refer to social reason, which is part of civil society. [ABSTRACT FROM AUTHOR]

In this paper I analyze how Rawls approaches material inequalities, both within democratic societies and in his reflections on the law of peoples. In this regard, considerations such as his positive valuation of social inequality or his inattention to the economic development of peoples, lead me to conclude that Rawls supports a conservative position regarding such problems as poverty or global development. [ABSTRACT FROM AUTHOR]

Gilles Lipovetsky has gradually become one of the most internationally acclaimed scholars in modern French sociology due to his sharp analysis on post-modern societies. In this paper we will develop a critical revision of his main lines of thought. Our goal is to reflect upon the limits of Lipovetsky's approach to concepts such as post-modernity, hypermodernity and consumption. [ABSTRACT FROM AUTHOR]

In this paper I will argue that Adam Smith's Theory of Moral Sentiments is not a relativistic ethics. Although many ethical norms are conventional, there are others, particularly those of justice, which are cross-cultural. Smith's view of justice, summarized in the imperative 'Do not harm our equals', contains two elements: on the one hand the term 'harm', which might be culture-relative; yet, on the other, the term 'equals', whose referent, although not always recognized, does not depend on different 'cultures' notions. [ABSTRACT FROM AUTHOR]

Hutcheson reduces practical rationality to instrumental reason because he remains loyal to the theory of ideas. In certain texts, he bases this reduction on Aristotle. The aim of this paper is to set out the points in which Hutcheson wrongly interprets Aristotle, thus showing Hutcheson's ignorance in regard to nous as an intellectual principle that allows the establishment of moral ends. According to Hutcheson, the original elements of mind can only be found in the sensibility. [ABSTRACT FROM AUTHOR]

In this paper we provide a summary of the discussions between Villey and Tierney concerning the rise of a concept of subjective right in late medieval thought. William of Ockham's place in it, and the differences of this subjective notion with regards to an objective notion of right. Afterwards, we analyze Ockham's main texts. According to the authors, Ockham's notion of a natural right of the individual bears a relationship both to a rational concept of morality and to his characteristic emphasis on free will. [ABSTRACT FROM AUTHOR]