Search

Copyright of GeSec: Revista de Gestao e Secretariado is the property of Sindicato das Secretarias e Secretarios do Estado de Sao Paulo (SINSESP) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En este trabajo, argumento que las principales concepciones de la libertad (las diferentes variantes de la concepción negativa, positiva y republicana) no le han prestado la debida atención a un componente esencial de la libertad: la cooperación social. En este sentido, desarrollo una concepción de la libertad que le da a la cooperación social un papel protagónico: «libertad entendida como cooperación social» (LCS). Argumento que la actividad de elaborar y realizar planes de vida no puede comprenderse en ausencia de un entorno social donde las personas colaboran entre sí. De acuerdo con este enfoque, la cooperación social es constitutiva de la libertad. Sostengo, por otra parte, que LCS reúne elementos atractivos de concepciones previas de la libertad, pero sin dejar de ser una concepción autónoma que descansa en la idea de cooperación social.

In Happiness and Benevolence Robert Spaemann asks himself where happiness belongs in relation to the person. To the inside or the outside? This takes the German philosopher into deeper research on apparently antagonizing concepts. It is certain that one of the goals of his philosophical approach has been that of overcoming dualism. The quest for indicating where happiness is located moves Spaemann to criticize the antiteleologism as part of the paradigm in modernity. For him, happiness belongs to the inside of the person and to the outside too. Someo- ne could say “I am happy” but in his behavior show bitterness. This would be a contradiction. On the other hand, one can see somebody in a deep pain and still living it with serenity and spirituality. This article tries to show this debate including the role personal structures such as Freedom play in it. [ABSTRACT FROM AUTHOR]

Starting from a brief comparison between the declaration Dignitatis Humanae and the document of the International Theological Commission on Religious Freedom (2020), the article intends to discuss the current meaning of religious freedom, in an environment of strong transformation of religious experiences. In this environment, the discussion on the notion of freedom serves as inspiration for a criterion of distinction between the various more or less sacralizing religious experiences. From a possible relationship between freedom and religion, the notion of “religion of freedom” is reached, which will condition not only the religious experience, but also a deep meaning of religious freedom. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sophia, Colección de Filosofía de la Educación is the property of Universidad Politecnica Salesiana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Foro Revista de Derecho is the property of Universidad Andina Simon Bolivar, Sede Ecuador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Metafísica y Persona. Revista Sobre Filosofía, Conocimiento y Vida is the property of Universidad Popular Autonoma del Estado de Puebla A.C. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For Kant, the contemplation of natural beauty not only frees us from a utilitarian spirit and exploitation, but it elevates us as human beings to regions of feelings, in which the contemplation of nature and its respect is lived freely and disinterestedly. Contemplating the beauty in nature and preserving it contributes to humanizing us, thanks to the freedom that we develop through contemplation, the meaning of life that contemplation of beautiful nature provides us, the sociability that we develop through taste and the moral awakening that comes from contemplating natural beauty. [ABSTRACT FROM AUTHOR]

The ECHR has used the evolutive and internally harmonising interpretation criteria in the interpretation of the ECHR, which has allowed it to develop some judgments on the right to euthanasia in which it recognises a wide margin of appreciation for the States, making it compatible with the ECHR both prohibit and allow euthanasia, as long as the State guarantees the right to life of vulnerable people. The Spanish Constitutional Court has declared the constitutionality of the Organic Law regulating Euthanasia 3/2021, through a legal argument based on the doctrine of the ECHR. [ABSTRACT FROM AUTHOR]

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social & Education History / Historia Social y de la Educación is the property of Social & Education History / Historia Social y de la Educacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El siguiente trabajo tiene como objetivo afirmar que en el pensamiento de José Carlos Mariátegui existe la influencia de Henri Bergson en lo relacionado a su concepción de tiempo. Para el Amauta, esta forma de comprender la temporalidad es la que le permite crear y construir una nueva manera de entender la realidad concreta en la cual se desarrolla su crítica a la sociedad capitalista tanto nacional como internacional. El tiempo, para Mariátegui, se construye como algo creativo, ya que vive de la duración bergsoniana, y esta última vive de la espontaneidad y la libertad en un momento presente imperecedero, que no actúa como la reactualización del pasado y a una imagen utópica de futuro, sino en tanto creación constante. Así, Bergson se presenta como uno de los tantos autores que influenciaron al Amauta, pero consideramos que es el más relevante en lo que concierne al tiempo, que es donde se da la idea de una revolución socialista.

En el presente artículo, abordaremos el problema metafísico de la libertad y la espontaneidad de la conciencia moral en la filosofía de Rousseau; tales cuestiones serán examinadas teniendo como referente el Contrato social, y su ensayo el Emilio. Proponemos una relectura de Rousseau considerando la reflexión sobre la relación que hay entre la libertad y la espontaneidad de la conciencia moral vinculada al concepto de ley moral. La libertad se configura con el contexto de la metafísica de la raison moderna, y constituye un imperativo para la conciencia moral en el discurso rousseauniano, que ha trascendido hasta la época contemporánea. Adoptaremos el análisis histórico crítico.

In this article we highlight some of the anthropological themes that Stein explored in his phenomenological analysis of youth and, particularly, in the essay Psychic Causality: motivation, as the emergence of one act from another; basic acts and free acts, with special reference to acts of faith and love; feelings in their relationship with values; the core of personality. The biographical context is taken into account, which partly justifies the interest in the research, and it is shown how this constitutes a foundation from which Stein's exploration in theological anthropology springs after his conversion. The conclusions highlight an anthropological vision focused on the revaluation of the sphere of affections and the tension between freedom and grace. [ABSTRACT FROM AUTHOR]

Although some have attempted to rethink the subject of technology from the perspective of Søren Kierkegaard's philosophy, there hast not yet been a direct dialogue with the transhumanist position. In this paper, we propose a new approach, understood as a criticism, from the thought of Kierkegaard to transhumanism and its concept of singularity. We, first, analyze the way in which transhumanists understand the concept of singularity and what its limitations are; then, with the help of Kierkegaard's philosophy, we argue that the only possible and real singularity is the human person as a primordial relationship, source of anguish and freedom, sin and love, and spirit. We also argue that this relationship cannot be reproduced by any artificial creation. [ABSTRACT FROM AUTHOR]

This article relativizes the thesis that Benjamin Constant's thought is a direct antecedent of Isaiah Berlin's distinction between positive and negative freedom. According to that position, there would be a clear similarity between Berlin's Two Concepts of Liberty and Constant's The Liberty of Ancients Compared with that of Moderns. Firstly, I talk about the way in which Berlin refers to Constant in order to account for the latter's distinction. I then examine a relevant difficulty for Berlin's proposed affiliation: Constant's republican tone. Thirdly, I discuss Constant's thought to determine the role played by this republican tone, which is indispensable to measure his differences when compared with Berlin. Finally, I conclude with some reflections on the relationship between the two authors. [ABSTRACT FROM AUTHOR]

Copyright of Contrastes: Revista Internacional de Filosofia is the property of Contrastes: Revista Internacional de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

While arguing a strong defense of the humanities, this paper highlights its spirit and makes clear some misunderstandings and errors regarding the humanities. Nonetheless, a history of the humanities is left aside, here. Quite ion the contrary, this paper claims that capitalism is the main detractor and enemy of the humanities; not the contradictors and opponents of the free market system. A number of arguments and justifications are provided. The humanities basically consist in reaching a voice of its own. Several arguments make clear what this consists of. [ABSTRACT FROM AUTHOR]

In this essay, I set out to construct a philosophical-conceptual sketch of so-called inventive conversation, with its poetic-political implications and contrasts to conventional or reproductive conversation. To this end, I turn to Gilles Deleuze and Felix Guattari's notion of rhizome as a fundamental via for the analysis, due to this reflection's heuristic potential and the broad possibilities for interpretative connection it generates in relation to ideas that emerge from diverse sources. First, the approach recovers some basic elements of the pragmatic-discursive perspective in the study of conversation as the primary figure of orality, before continuing to reflect on the defining elements of an inventive conversation (minoritary, creative, or unpredictable) necessarily related to ambiences of freedom through the characters and principles of the rhizomatic. The article ends with a brief conjugation of a political linkage that is anti-fascist in nature. [ABSTRACT FROM AUTHOR]

Copyright of Procesos de Mercado is the property of Procesos de Mercado. Revista Europea de Economia Politica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Basándome en la explicación que hace Jean-Paul Sartre de la violencia, sostengo que no solo la mala fe es inevitable en la práctica, sino que una mala fe limitada es necesaria para la autenticidad. Aunque violar la libertad de otros es mala fe, es imposible no violar nunca la libertad de alguien. Además, y de manera fundamental, la estructura ontológica del para-sí implica que este solo puede ser auténtico en el modo de no ser auténtico. Tratar de evitar por completo la mala fe es, en sí mismo, un acto de mala fe, porque es un intento de constituirse como esencialmente auténtico, pero el para-sí no tiene esencia preexistente. Sin embargo, al reconocer la total responsabilidad de uno por elegir la mala fe, se limita su alcance. Esta mala fe limitada es, de hecho, necesaria para la autenticidad, un proyecto vivido en situaciones concretas y no una ley moral categórica que prohíbe la mala fe.

El texto analiza la riqueza argumentativa del Discurso sobre los principios y ventajas del sistema federativo publicado por Miguel de Pombo en 1811, en la Nueva Granada. El análisis sugiere que el discurso de Pombo contiene mucho más que la propuesta de un régimen federal para la Nueva Granada; por eso examinamos su definición de la revolución política, su discusión con la obra de Montesquieu, su idea de libertad y, sobre todo, su ideal de una república basada en el sistema representativo. En este último aspecto, Pombo parece compartir, con el pensamiento político de la revolución norteamericana, una aproximación a la obra de Maquiavelo y su noción de vivere civile.

Tradicionalmente, desde una posición de izquierda estándar, el egoísmo ha sido rechazado y demonizado por formar parte de un éthos capitalista. El discurso crítico latinoamericano ha heredado esta lectura desde coyunturas revolucionarias y de transformación progresista de los regímenes políticos de la región. Pero la realidad actual nos exige iniciar una serie de consideraciones antropológicas críticas sobre la figura del egoísmo (del “Sí mismo”) para poder entender los nuevos flujos de dinamismo político, sobre todo digital, que son los que definirán en las próximas décadas la suerte de la humanidad. La dimensión más íntima de la subjetividad debe ser nuevamente investigada sin prejuicios para saber comprender las reivindicaciones actuales de las nuevas generaciones y no quedar fuera de esta historia vertiginosa y apasionante.

Platonismo negativo es quizás uno de los textos de Jan Patočka que más atención ha recibido en el ámbito académico. Su importancia es pocas veces puesta en duda. Con todo, hoy nos encontramos lejos de agotar las implicaciones que conlleva la interpretación que hace de Platón el filósofo checo. Particularmente, la concepción de la Idea platónica que se deriva de la lectura patočkiana, no parece haber sido suficientemente confrontada con lo dicho por el mismo Platón en sus diálogos. Según el autor, parece existir una afinidad particular entre lo dicho por Diotima en su discurso en el Banquete y la interpretación patočkiana de Platón que, hasta el momento, no parece haber recibido suficiente atención en la literatura académica sobre estos dos autores. De manera similar a lo que plantea Patočka con la experiencia de la libertad como puerta que abre a la consideración de la Idea, Diotima ancla el reconocimiento de lo bello en sí con la experiencia de lo bello en el mundo. Este “anclaje” se daría gracias al camino en ascenso planteado en la scala amoris, en el que eros, siendo amor de lo bello, asume una función integradora en el interior del amante. Justamente, esta función integradora llevada a cabo por eros parece dar razón del vínculo que establece Diotima entre aquello que es bello en sí mismo y la virtud verdadera que el amante engendra al experimentarlo.

El presente artículo propone pensar un modo de articulación de los dominios teórico y práctico de la filosofía crítica de Kant a partir de los diferentes tipos de operaciones sintéticas de la subjetividad (esquema, analogía y típica) que cada una de las dos primeras críticas ponen en juego. Se sostiene que el dominio teórico obtiene su caracterización a partir de las operaciones sintéticas de carácter esquemático, y que el dominio práctico la obtiene, por su parte, a partir de dos tipos de operaciones sintéticas: primero, de la analogía en tanto que simulación práctica que regula el dominio teórico (KrV), y segundo, de la típica del juicio práctico en la que, por medio de síntesis de lo heterogéneo, el sujeto se abre a una determinación suprasensible que excede sus meras potencialidades naturales (KpV).

El presente trabajo pretende profundizar en el concepto de libertad como autodeterminación de la voluntad en Juan Duns Escoto. El problema de la elección es interpretado desde una lectura de la ética aristotélica que favorece un punto de vista enfocado en que la razón es la que dirige propiamente a la elección, la cual es entendida como deseo racional. Sin embargo, surge el problema de hasta qué punto, entonces, sería realmente una elección libre, puesto que, al ser mostrado el objeto de deseo al intelecto, éste no podría negarlo si es racional, por lo que la elección estaría determinada por la propia naturaleza racional. En ese sentido, el no poder ir en contra de la propia racionalidad, además, no se entendería a la limitación en sentido negativo, sino como coherencia. Para Escoto, más bien, la libertad principalmente se constituye por la posibilidad de elegir cualquiera de los opuestos, e incluso de hacerlo en el instante de la elección. Esto es, la voluntad mantiene siempre la posibilidad de elección en cada instante. Así, la libertad sería entendida como autodeterminación de la voluntad.

Partiendo de una breve comparación entre la declaración Dignitatis Humanae y el documento de la Comisión Teológica Internacional sobre la Libertad Religiosa (2019), el artículo se propone discutir el significado actual de la libertad religiosa, en un ambiente de fuerte transformación de las experiencias religiosas. En ese entorno, la discusión de la noción de libertad sirve de inspiración para un criterio de distinción entre las diversas experiencias religiosas más o menos sacralizadoras. De una posible relación entre libertad y religión se llega a la noción de “religión de libertad”, la cual condicionará no solo la experiencia religiosa, sino también un significado profundo de libertad religiosa.

En "Felicidad y benevolencia" Robert Spaemann se pregunta mismo dónde reside la felicidad en relación con la persona. En el interior o en el exterior? Esto lleva al filósofo alemán a una investigación más profunda sobre conceptos aparentemente antagónicos. Es cierto que uno de los objetivos de su enfoque filosófico ha sido el de superar el dualismo. La búsqueda de indicar dónde se encuentra la felicidad mueve a Spaemann a criticar el antiteleologismo como parte del paradigma en la modernidad. Para él, la felicidad pertenece al interior de la persona y también al exterior. Alguien puede decir "soy feliz" y expresar tristeza en su comportamiento, esto sería una contradicción. De otro lado, es posible encontrar personas que sufren y hacerlo con serenidad y sentido espiritual. Este artículo intenta presentar el debate teniendo en cuenta el papel que juegan las estructuras de la persona, como por ejemplo la libertad.

Indispensable es tratar temas procesales respecto a la privación de la libertad, presentándose en la actualidad una discusión latente en Colombia, en la que se valora argumentativamente si se debe restringir para una persona este derecho, una vez se ha dictado el sentido del fallo condenatorio cuando existan prohibiciones respecto a beneficios punitivos, denotándose dos posturas de la jurisprudencia que se contraponen. El objetivo perseguido es resolver que frente a un problema jurídico similar se viene decidiendo con dos alternativas distintas que comprometen el derecho a la libertad y, con ello, el despliegue de las múltiples consecuencias del encierro. Así, se iniciará fijando la categoría de la libertad como un presupuesto máximo; enseguida se ubicarán las dos posiciones contrapuestas frente a una misma situación y, a partir de ello, se vinculará al trabajo la trascendencia del rol del juez argumentador. Con apoyo de una metodología cualitativa, que involucra el estudio del tema por medio de jurisprudencia, doctrina y bibliografía, se colegirá que las limitaciones del derecho a la libertad que están en un escenario procesal en pugna pueden deberse a múltiples posiciones valorativas, y debido a ello, solamente se otea un resultado plausible derivado de la garantía de la motivación.

El presente artículo aspira a profundizar el entendimiento sobre la dignidad humana a partir de la mirada de siete autores especialistas en la temática. Dicho propósito nos obliga a indagar sobre: la forma de aproximarse al concepto de dignidad humana, los fundamentos en los que apoyan su noción, el papel que le asignan a la dignidad humana y los valores preponderantes en sus pensamientos. Plasmar en un mismo artículo el abordaje de los distintos autores sobre la cuestión facilita un ejercicio de contrastación, direccionado a encontrar puntos de encuentro y discrepancias en pro de discernir si existe algún elemento concreto que trasciende a todas las teorías presentadas.

Quizá uno de los problemas más importantes y complejos del siglo XXI, después del muy urgente problema de evitar una guerra atómica, es la tarea de encontrar los caminos para organizar una sociedad que concilie la libertad cultural e individual con el desarrollo de una organización eficiente del estado y la economía. Por medio de un currículum común, la educación puede empezar a ayudarnos a resolver este problema urgente. El desarrollo curricular se erige sobre relaciones tensas, por ejemplo la tensión entre la lengua estándar y las variedades regionales o sociales, o la tensión entre las demandas laborales y la vocación. Sin embargo, esas relaciones tensas no son inconciliables. Por el contrario, involucran una tensión virtuosa entre igualdad y libertad, los dos grandes valores que deben preservarse y fortalecerse para alcanzar la felicidad.

Este artículo es un extracto/reformulación de una tesis doctoral defendida en julio de 2023 y tiene como objetivo discutir el choque lingüístico operado por mujeres y hombres esclavizados en la parte occidental de la isla Hispaniola en torno a los temas deigualdad, libertad y propiedad en el siglo XVIII. En el lenguaje de la resistencia a la esclavitud, estos sujetos reformularon teorías, resignificaron palabras y tejieron con sus cuerpos artes para liberarse, torciendo el verbo proveniente de la metrópolifrancesa, para organizar la primera república negra de las Américas, Haití. Se trata de un abordaje basado en una revisión bibliográfica y documental guiada por la perspectiva teórico-crítica de autores como James (2000), Hurbon (1987), Mbembe (2018), Orlandi (2007), Trouillot (2016), Protzel (2015) y Seguy (2009). Las conclusiones apuntan a un conjunto complejo de tácticas de lucha y supervivencia organizadas por los pueblos esclavizados desde el siglo XV, que impactaron directa o indirectamente en los circuitos políticos entre Europa y América en el siglo XVIII. La lucha en torno a la igualdad y la libertad sigue repercutiendo en las diásporas de afrocaribeñas noBrasil en la actualidad.

This thesis analyzes the conditions and possibilities of emancipation at work through a study carried out over five years in the oil ports of Fos and Lavera. It is based on an ergological approach to respond to the company's needs and implement a policy of primary prevention of psychosocial risks. Afterwards, by expanding the field of intervention and introducing "dialogue interviews", the thesis argues that emancipation at work is not only possible but is essential for the well-being of workers. Therefore, an alternative perspective to that of suffering and alienation at work is proposed. The results of this research lie at the intersection of methodological, philosophical and political domains. [ABSTRACT FROM AUTHOR]

This thesis analyzes the conditions and possibilities of emancipation at work through a study carried out over five years in the oil ports of Fos and Lavera. It is based on an ergological approach to respond to the company's needs and implement a policy of primary prevention of psychosocial risks. Afterwards, by expanding the field of intervention and introducing "dialogue interviews", the thesis argues that emancipation at work is not only possible but is essential for the well-being of workers. Therefore, an alternative perspective to that of suffering and alienation at work is proposed. The results of this research lie at the intersection of methodological, philosophical and political domains. [ABSTRACT FROM AUTHOR]

The article "A bioethical look at Veritatis Splendor" analyzes the document delivered by John Paul II 31 years ago, which contains important elements for bioethical reflection. The author highlights the relationship between philosophy, ethics, and bioethics as an epistemological key to addressing bioethical problems in clinical practice, biomedical and psychosocial research, health policies, and human relationships with the environment. The article also mentions the importance of bioethics in the reflection and dialogue between believers and non-believers on ethical problems that affect human life. The document is divided into five parts: introduction, three chapters, and a conclusion, where topics such as freedom, law, conscience, truth, and moral good are addressed. [Extracted from the article]

In this paper, we intend to make a critique, from ethical postulates of a republican nature to the current mode of understanding and, therefore, to put into practice the principle of autonomy of bioethics. We intend to show that, in the current state of application of this principle, using a liberal definition of freedom and human nature, this idea of freedom and autonomy that is intended to be protected, is not fulfilled by leaving it out of the equation a series of social, political or economic circumstances that can make it difficult for the patient to make a truly sovereign decision about what the healthcare professionals should do about their body in each case. [ABSTRACT FROM AUTHOR]

Bernhard Häring's The Law of Christ (1954) opens up the perspectives of the "law of faith" (Rom. 3:27) to that responsibility for the gift of life that arises from a personal and communal encounter with the God of life and love. The moral response of the person is preceded by the call of Christ, in a dynamic and liberating relationship between the gift of grace and the task of following Him in the freedom of evangelical growth. Bernard Häring has thus realized a paradigm change between the moral subject's submission to merely human regulations and the filial freedom to give a joyful response to the "law of the Spirit of life in Christ Jesus" (Rom. 8:2). Such a response becomes a way of evangelical solidarity among those who "bear one another's burdens" (Gal. 6:2), in the joy of being an agapic expression of the "law of Christ," received as a gift and accepted as a commitment to participate in the life of the Trinity. [ABSTRACT FROM AUTHOR]

The question of the current relevance of Christianity appears in different debates on the understanding of the Catholic Church and on its theological and moral doctrine. This discussion has sharpened, specially in German theology, with controversy about the relation of freedom to truth. This article presents the fundamental content of this controversy and reflects on some aspects of it, such as the relationship between freedom and love, the idea of self-determination and the morality. Finally, some reflections are pointed out that help to think about a concept of freedom, insisting on its global character and on the creative capacity of love. [ABSTRACT FROM AUTHOR]

Freedom in Descartes has two different junctures: before the possibility of truth is discovered and after its discovery. The experience of freedom prior to the establishment of the conditions of truth takes place in the decision to reconstruct the edifice of knowledge. The discovery of its theological foundation results in the moralisation of knowledge. [ABSTRACT FROM AUTHOR]

The analysis of the notion of spirit of revenge allows us to compare the Nietzschean will to power with the Polo's transcendental freedom in order to expand metaphysics with a transcendental anthropology. The will to power overcomes the spirit of revenge with the eternal return of the same, but it is doomed to nihilism. Transcendental freedom, because of its consideration of the future, overcomes the spirit of revenge in a better way, since it opens itself to intersubjective otherness. [ABSTRACT FROM AUTHOR]

Torres Ortega, Ilsse Carolina. The Normative Foundations of Criminal Law. In this article I argue that the critique of criminal law calls for bearing in mind its ethical foundations, so as not to reduce it to a mere exercise in state violence. To this end 1) I contend that the foundation of modern criminal law is its normative aspiration to constitute itself as a civilizational project. As such, 2) criminal law is rooted in the notion of freedom, and assumes a perspective with respect to actions that posits free will as freedom of action and seeks to assign people responsibility for their behavior. This leads to 3) the reflection on punishment, because it is in this social institution where the cracks in criminal law are most evident. [ABSTRACT FROM AUTHOR]

The intention of this article is twofold. On one hand it exposes the problems that fits the political theory of Hannah Arendt. To perform this first work, we discuss the concept of action which we consider the touchstone of all their theoretical proposal. On the order hand, this article analyses, in the third section, the critique of western political philosophy, in particular the concept of freedom and authority, made by this autor of the previously considered category. [ABSTRACT FROM AUTHOR]

Tocqueville’s exploration of the art of freedom has significant parallels with MacIntyre’s conception of practical rationality. Exploring these parallels and differences provides valuable insights for deliberations on the common good within contemporary political contexts. At first glance, MacIntyre clearly appears skeptical about the ability of liberal political institutions to uphold genuine common good. However, a closer examination of his ideas suggests a more nuanced perspective. Within the delicate fabric of local communities, rational deliberation may be possible –even when sustained by liberal political institutions– thus offering a pathway to the realization of genuine common good. This nuanced perspective to some extent aligns with Tocqueville’s insights, creating important parallels in their political implications. Both authors, for example, contend that tempering individualism is essential for the emergence of a robust notion of freedom and, consequently, a salutary understanding of the common good. Notably, for both Tocqueville and MacIntyre, local communities play a crucial role in contributing to that effect. In this light, fostering the conditions for local communities to thrive is more beneficial in today’s political landscape than advocating for a radical replacement of liberal political frameworks. [ABSTRACT FROM AUTHOR]

Copyright of Prudentia Iuris is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Historia y Sociedad (01218417) is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas y Economicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cogency: Journal of Reasoning & Argumentation is the property of Cogency Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)