2019 - 2020 / Cuarta edición

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Crítica al concepto de muerte encefálica
(2020) Zonenszain, Yael
"Los avances médicos, especialmente aquellos relacionados con el trasplante de órganos, han conducido a una nueva definición del concepto e muerte de la persona: la muerte encefálica como equivalente a la muerte humana. Esto acarrea diversos problemas de índole ética, que no han sido plenamente analizados por la disciplina de la bioética. El objetivo de este trabajo es demostrar que el criterio de muerte encefálica no es un criterio definitorio, sino pronóstico de la muerte humana, en el que sólo se alteran los derechos que se le deben al individuo, aunque siempre seguirá siendo persona. "
Dalla bioetica alla tecno-etica: nuove sfide al diritto
(2020) Palazzani, Laura
"The acceleration of scientific discoveries and technological applications opens up new possibilities for interventions on human life at different stages of development, in different existential conditions. The techno-scientific development raises ethical questions which require an urgent epistemological and philosophical reflection. Due to an anthropological and ethical pluralism, the answers to the techno-scientific questions may be very different. Moral positions differ as far as the justification of principles and values is concerned, and also, with regard to the justification of the balancing of values in conflicting situations. The problematic techno-scientific development on the one hand and, at the same time, the ethical pluralism on the other, give rise to new issues concerning regulation, on a national and international level. There is an increasing need in present day society all over the world for a certain kind of ‘governance’, through juridical regulations, related to scientific and technological progress. It aims to regulate new and emerging rights, above all at the beginning of life (reproductive technologies, genetic diagnosis, genetic manipulations) and end of life (euthanasia, living will, therapeutic obstinacy), in the field of cure and experimentation (with a specific focus on vulnerable populations, as children, women, immigrants) and in the so called emerging technologies (gene-editing, neurosciences, ICT, robotics, artificial intelligence). The focus of the book is the analysis, on a theoretical and practical level, of all the main bioethical and biolegal issues of the present discussion. On the level of theories, the main perspectives are analysed: the focus is the critical analysis of the libertarian, and the utilitarian theorization, and the foundation of the personalist model, which is grounded on the ontological recognition of the human being as a person. According to the personalist model, biolaw and governance cannot and should not be neutral, that is, without ethics, in the context of ethical pluralism. The personalist perspective thematises the doctrine of human rights as rooted in the principle of equality, recognizing that each human being, for the fact of being human, cannot become the object of discrimination. Each human being must be treated as a subject having an intrinsic dignity irrespective of other extrinsic considerations, related to the stage of psycho-physical development reached or the capabilities and abilities they express, such as self-determination (in the libertarian and liberal perspective) or the perception of a certain quality of life (in the utilitarian approach). This is the epistemological effort, particularly complex in bioethics, necessary for the recognition of rights at the borders of life, in front of the rapid progress of biomedical science and technology. The pointthat needs a special reflection is the recognition of the dignity of those who - due to accidental or provisional reasons, such as age, phase of development or conditions of illness, temporary or stable - are not able to carry out certain abilities or do so weakly, thus becoming particularly vulnerable and fragile when faced with the pressures of the progress made in biotechnology toward ‘perfection’."
El Abandono: Praxis de un Nihilismo Evolutivo
(2020) Ramos Hernández, Birjoo
"A través de la exploración de tres premisas a manera de silogismo en modelo dialéctico, exploro el concepto del Abandono en tres momentos importantes de la historia humana. De interés literario, filosófico, humano."
Hacia un sentido eco-lógico del hombre
(2020) Sapp, Alejandro
"RESUMEN - HACIA UN SENTIDO ECO-LÓGICO DEL HOMBRE – Sapp- Sánchez El antropocentrismo recibió en los últimos tiempos dos tipos de crítica: la primera desde la perspectiva del utilitarismo y del hedonismo, que pretende extender el círculo de relevancia moral a los seres vivos, sensoriales, en tanto capaces de experimentar dolor o placer; y la segunda desde la perspectiva de las propuestas cosmocéntricas basadas en el respeto que merece la vida en general, y el equilibrio natural en particular. La profunda significación ecológica del humanismo creacionista abierto a Dios y a la naturaleza cobra hoy un renovado impulso, puesto que este humanismo permite desarrollar una sensibilidad más acorde con las preocupaciones ecologistas que la sensibilidad desarrollada desde posiciones exclusivamente centradas en lo humano. La crisis del humanismo En el período clásico -siglos XVI a XVIII-, la civilización occidental olvida las raíces de las que ha surgido y cree que puede instaurar por la pura razón un cierto orden, que aún se concibe según un estilo cristiano. Es por esta razón que suele llamarse a esta primera época el momento del naturalismo cristiano. La cultura intenta aquí encontrar su fin supremo en ella misma, y este fin no es otro que la dominación del hombre sobre la materia. El papel que se le otorga a Dios en este escenario es el de fiador de la dominación de la naturaleza. En el segundo período, el período burgués de los siglos XVIII y XIX, la cultura se encuentra separada de lo sobrenatural y toma partido necesariamente contra ello. Un sentido que nos llama El hombre es una creatura, un ser creado por el acto amoroso de un Dios personal, racional y libre. El hombre es imago Dei en cuanto dotado de inteligencia, voluntad y, por ende, libertad: responsable de sus actos, y del medio ambiente en el que vive; debe aplicar su ratio, su propio logos en su Eco, en su contexto vital natural. La naturaleza es, en su conjunto, una creatura, obra de Dios, pues Él ha dispuesto un orden natural con la finalidad de que fluya la armonía de la esencia de las cosas en virtud de su grado y finalidad metafísicos. El hombre debe repensar su soberbia, para percibirse dentro, parte integral del mundo natural como lógica de su propia naturaleza. ¿Se halla en él la ausencia de lo perdido?, ¿de Aquello que lo plenificaba? Entregarnos al éxtasis del ser y alejarnos de la conmoción que emana la vida con su permanencia. Crear la pauta de que lo que somos nos quitará el drama del devenir y permitirá soportar los días existencialmente angustiados, como decía Fromm. La bondad está hecha para los que aspiran a ser en el después: no luchan, contemplan la epilepsia de un mundo malicioso, hoy sometido a la peste de un virus letal (COVID19). La bondad es una cualidad del espíritu. Y es así, no aceptamos lo que somos: obra amorosa de Dios. Si lo pudiésemos hacer, estaríamos plácidos de hallar significado a lo que simplemente sucede, pues, Dios está detrás de ello. "
In the Beginning: The Science and Philosophy of Origin Events
(2020) Steeves, Howard
“In the Beginning” is a manuscript that focuses on how philosophy (as well as the humanities and arts in general) and an expanded conception of reason can help inform scientific work that is being done in physics, biology, and chemistry—especially as those disciplines ask origin questions concerning the birth of the cosmos and the initial rise of life on Earth. When prebiotic chemistry goes searching for the very first living thing, the first living individual “subject” to arise on our planet, it does so with typically unacknowledged conceptions of individuality, subjectivity, and personhood that are tied to European modernity and Liberal political theory. When we unpack and question those assumptions, we discover that there are far-reaching implications for how we then ask the questions that drive the science as it searches for the first individual form of life. Similarly, when cosmologists investigate the origin of the universe, they run directly into the question, “Why is there something rather than nothing?” This is the traditional territory of philosophy and theology; and as a result, physicists often get caught in the double-bind of both inadvertently adopting the underlying historical, philosophical, and theological assumptions built in to that question, as well as overreacting against the perceived influence of those supposed “nonscientific” disciplines. However, when we put philosophy and cosmology in constructive dialogue, we discover, for example, that it is possible to see the ways in which teleological thinking can be constructive for the science and a careful philosophical analysis of what is meant by “nothing”—as well as what it means to imagine a natural law at work before there is even a universe—can point to new ways of investigating the question from the vantage point of thermodynamics. Ultimately, this project attempts to make it clear how Continental philosophy, especially, but the arts and humanities in general, are truly essential for the work of physics, biology, and chemistry as they look into these origin questions, not only in terms of pointing to the conceptual assumptions that routinely sneak into theoretical and experimental work, and not only in terms of suggesting correctives to those assumptions when they prove limiting and even misguided, but also in terms of pointing to the values that are necessarily embedded in science, the conceptions of the human person at work, the need for widening the notions of truth and objectivity employed by these sciences, and the senses in which asking “why” is just as important as asking “how” as we expand what it means to engage in such forms of rational inquiry.
Innovacioìn Educativa Pluroìpolis
(2020) Fuentes Martínez, Humberto
Instalaciones básicas
(2020) Gutiérrez, Rubén Salvador
Relational Sociology. A New Paradigm for the Social Sciences
(2020) Donati, Pierpaolo
"This book formulates a new paradigm for the social sciences appropriate to our age, based on the primacy of what Donati terms ‘social relations’ which, for him, are crucial in upholding the distinctiveness of humanity. The target is to sound the alarm about the unwelcome effects of many social theories that threaten to drive the human out of the social or else submerge the human within the social and so drown out its distinctive individuality. By placing social relations at the heart of society, the Author hopes to preserve the uniqueness of both humanity and individual personality. In defending the primacy of social relations, two concerns animate the book. The first is to rethink our conception of society which has become divorced from our humanity. And the second is an extended critique of some of the most prominent social theories that have led to this state of affairs. Social relations provide the key to understanding social reality, expressed as follows: ‘in the beginning there is the relation’ and society is understood as a net or web of relations. The relation does not eliminate the subjects or terms which it connects; instead, it reclaims, explores and expresses them. This book offers an alternative to both positivist and relativis paradigms widespread in the social sciences, so to respond to the request of Joseph Ratzinger about the need to widen the ray of reason"
Religion, self and neuroscience: A new personalism
(2020) McNamara, Patrick
" Religion, Neuroscience and the Self A New Personalism Patrick McNamara 2020, Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN ISBN: 978-0-367-02896-1 (hbk) ISBN: 978-0-429-00107-9 (ebk) Boethius noted that a person is an individual substance of a rational nature, thus summarizing the classical view of Reason as indissolubly linked to the individual consciousness and the personal. In this work, I revive that view of the link between the personal and Reason by showing that at the heart of the personal is what the Aristotelian/Thomistic tradition called the agent intellect or roughly the power a person has to imaginatively abstract universals from intelligible forms; to creatively bring possible ideas and worlds into existence; to discern/establish the communal/ecclesial nature of its own activity and to discern the uniqueness or haecceity of any given existent, including one’s self and other persons. The agent intellect is more than just the intellectual activity of an agent, it also creates the sense of an intentional unity in consciousness, such that my first-person perspectival experience is co-intentional with others, and is experienced as creative, free, inviolate, and my own. I argue that this sense of the personal as rooted in the agent intellect is a major biocultural achievement of both the Aristotelian-Catholic tradition and the modern age, but it is under severe threat by cultural trends hostile to Reason, the person and genuine community. I then argue that we need a new form of personalism to protect this expanded idea of Reason as well as the gains made in personal consciousness. I draw on both neuroscientific and theological resources to sketch out the key contours of this new personalism and call it “eschatological personalism”. What eschatological personalism adds to the traditional personalist paradigm is the rooting of the personal in the agent intellect and situating the essence of the personal in its End, or ultimate fulfillment--the eschaton. Only an eschatological personalism has any chance of rising to the 21st-century challenges of intolerant secularizing cultures, the reign of hedonistic individualism, the soft totalitarian surveillance regimes (of both the left and the right), super-intelligent Artificial Intelligent or AI machines, autonomous weapons of mass destruction, global ecological collapse, mass population transfers, and late modern globalized capitalism".
Romeo y Julieta. Un viaje hacia el después del fin del mundo
(2020) Rodríguez, Adalberto
"Es una obra en la cual dos personajes llamados Romeo y Julieta se encuentran en un tren de larga distancia, y nace entre ellos un ameno diálogo, el cual se va profundizando hasta desarrollar temáticas como el amor, la caridad, el arte, la muerte, la espiritualidad, la felicidad, la ciencia, la política, etc. Uno de ellos se llama Julieta, es una persona racional, por lo que sus pensamientos respetan las reglas de la lógica deductiva, la praxis (eficiencia, coherencia, sinceridad.) No influyen demasiado en ella los conceptos éticos, religiosos o políticos como sí sucede con el otro personaje, Romeo, quien da prioridad a sus sentimientos por sobre su racionalidad. Sus intercambios de opiniones, los cuales son distantes, acrecientan la obra desde un punto de vista heterogéneo. Sus conversaciones solo serán interrumpidas y enriquecidas por tres personajes: un mendigo, el papa Francisco, y el escritor Jorge Luis Borges. Estos cooperarán desde sus perspectivas en el desarrollo de las temáticas mencionadas. El diálogo desplegado por los personajes, prepara al lector para las conclusiones finales que realiza el autor. El autor en el desenlace de la obra, de manera introductoria se referirá a las problemáticas del lenguaje; la diferencia entre la verdad y la realidad; los condicionantes culturales; los medios de comunicación y la formación del pensamiento. Como colofón desarrolla el autor un sistema filosófico por el cual concluye que el ser humano se divide en dos estadios impuros (no absolutos): los sentimientos y la racionalidad".
Serenidad. Heidegger para un tiempo postfilosófico
(2020) Chillón Lorenzo, Jose Manuel
¿Es posible pensar la serenidad en esta nueva era técnica que ya no es exactamente aquella de la que se ocupó Heidegger? La serenidad vuelve a recordarnos que nuestro modo de ser en el mundo necesita siempre resituarse entre las cosas del mundo. La serenidad nos abre al tiempo de la renuncia, de la retirada, de la distancia, pero también de la escucha, de la entrega, de la respuesta y de la acogida, en ese doble movimiento del "pasar de" para "volver a". Entender lo que Heidegger quiso decir con Gelassenheit nos obliga a transitar por su sólido anclaje fenomenológico y, cómo no, por la fertilidad filosófica de la experiencia religiosa.
Social Justice & Subsidiarity: Luigi Taparelli and the Origins of Modern Catholic Social Thought
(2020) Behr, Thomas
Luigi Taparelli, SJ, 1793-1862, in his Theoretical Treatise of Natural Right Based on Fact, 1840-43, presents a neo-Thomistic approach to social, economic, and political sciences grounded in an integral conception of the human person as social animal but also as rational truth seeker. His conceptions of social justice and of subsidiarity are fundamental to modern Catholic social teaching (CST). His work moves away from traditionalist-conservative reaction in favor of an authentically human, moderately liberal, modernity built on the harmony of faith and reason. He zealously deconstructs laissez-faire liberal ideology and its socialist progeny in scores of articles in the Civiltà Cattolica, the journal that he co-founded in 1850. His arguments figure prominently in the Syllabus of Errors (1864) of Pius IX. Though a moderate liberal himself, his reputation as anti-liberal reactionary and defender of Papal temporal sovereignty is the chief reason why Pope Leo XIII later sought to quiet Taparelli's contribution to the foundations and pillars of modern CST that began with the restoration of Thomistic philosophy in Aeterni Patris (1879), and the "magna carta" of modern Catholic social teaching, Rerum Novarum (1891). Pius XI relies heavily on Taparelli's concept of subsidiarity in Quadragesimo Anno (1931), and sought to advance interest in Taparelli studies. However, Taparelli's eclectic philosophical orientation and writing style have been a considerable stumbling block. In this present book, Taparelli's ideas are evaluated both for their philosophical character but also in their historical context. Taparelli's theories of the just society and ordered liberty, are as timely nowadays for reasoned political and ethical discourse as ever. The book includes an appendix of translated portions of the Theoretical Treatise of Natural Right Based on Fact that relate to subsidiarity
Teaching Character Virtues – A Neo-Aristotelian Approach
(2020) Arthur, James
"(As appears in the Catholic University of America Press Book Catalog) The overall purpose of Human Embryos, Human Beings is to establish the ontological status of the human embryo, in light of the most recent biological evidence. The thesis of the book is that sound philosophical reasoning and the available scientific evidence support the claim that a human being is present from the moment of fertilization onward (the ""immediate hominization"" view) and does not support the contrary claim that a human being appears only after a time following fertilization (the ""delayed hominization"" view). Included in the scope of this argument is an examination of several long-standing philosophical arguments claiming that immediate hominization is false; a detailed examination of several arguments claiming that though immediate hominization is possible, both evidence and argument best support the delayed hominization view or some alternate view; and an examination of several cases where natural defect or scientific manipulation make determining the ontological status of the embryo more difficult. The book also includes a presentation of hylomorphism, as this is the philosophical viewpoint employed by the authors to analyze the question. Human Embryos, Human Beings is based on the premise that philosophical and scientific approaches are not in conflict, with the most comprehensive understanding of human embryos being achieved by application of a rigorous hylomorphic philosophy to the best available scientific data. Often, one finds either a thorough and well-reasoned philosophical account or a detailed scientific account. This book makes a welcome addition to the field by integrating both of these needed elements into a single text."
Violencia y Ética Emocional
(2020) Casals Sans, Antonio
Hacia la ética necesaria desde la racionalidad

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