Cicero's main philosophical interest is in practical philosophy. This interest stemmed from his legal career and from his political activity. As a result of his philosophy, Greek moral philosophy was received in Latin culture. Cicero is, in his life and his works, the refusal of the moral, anthropological and political nihilism. His ideas, very present in the moral and political philosophy of the Middle Ages, continue being a key for contemporary world views.

A partir del aforismo de Nietzsche, según el cual “el signo de la libertad lograda es no avergonzarse ya ante uno mismo”, se propone enfocar la vergüenza no sólo desde el plano psicológico, sino también del moral; pero antes el autor exige un análisis fenomenológico y ontológico de la vergüenza. Valorando en sus justos términos algunas exposiciones modernas, como las de Straus, Scheler y Bollnow, expone lo que él llama “vergüenza trascendental”, fundamento de todo ulterior examen psicológico o moral de (...) la vergüenza. (shrink)

The Aquinate consigns that including in the divine interior, emanation is an order of origin between coincidents or concurrents; in the divine exterior, emanation is an order of origin between incoincidents, be it in the entitative plane (according to the order from essence to existence, and from the faculties to the substance), or be it in the operative plane (according to the order from faculties to act). In this work, only the topics concerned with the entitative level are dealt with, (...) which express two orders of emanation: that of creatures as such and that of the faculties. (shrink)

Two ethical-social paradigms coexisted in the early Middle Ages: antifeminism and profeminism. The first one expresses the "masculine teleology of creation": the biological primacy belongs to man and therefore, woman is subordinated to him from ontological, psychological and social viewpoints. The second paradigm expresses the "feminine teleology of creation" with its philosophical and juridical repercussions.

Western thought has maintained a permanent attention by the problem of "habere"; even the modern as Marcel and Sartre have taken care of this category. But the contemporary nihilism has put in evidence the necessity to think the dwelling of the concrete existence of the man and its relationship with areas that offer a support to him. There are so many ways to "havere" as potentiality forms, in one of which it express the "habere" like determination ordered to the space (...) in which the man is. (shrink)

This starting point of the deontological argument as formulated by Millán-Puelles is the absolute imperative of duty on conscience, and its terminus or culmination is God as an Absolute Person. The proof departs from the commanded conscience to the Conscience that commands. An imperative is not only a demand directed toward a free will, but likewise the demand that one will be directed by another. Each imperative is a dialogue betwen wills. Thence the need that the imperative be imposed ultimately (...) by a person. (shrink)

When a great thinker of the Spanish Golden Age, such as Vitoria, Molina or Suárez, inquires about the fundamental cause which justifies a licit declaration of war, “injury” is included as one of these causes. Here, “injury” is understood as an infringement of a right, an injustice committed and for which restitution has not been made. Among the injuries which may licitly be considered a justification for war, there is the “insult to honor”, especially to the honor of the Nation (...) and the honor of the Sovereign. The difficulty in accepting this justification for war lies in making a demarcation between the interest of the Sovereign and the interest of the People, i.e. the men who make up the community, who are the immediate depositaries of power. For these thinkers, honor is always owed to the People. This is because a State, a Nation, a People, has the right to enjoy respect for its institutions, laws and customs, as an integral part of its own life. (shrink)

For a medieval thinker, in addition to positive law, there is another more fundamental law which is known by analyzing our own rational nature and our ultimate end. In this monographic issue, the nature and reach of the natural law will be studied in various medieval authors (St. Augustine, Alcuin of York, Philip the Chancellor, William of Auxerre, St. Bonaventure, St. Thomas Aquinas, John Duns Scotus and William of Ockham).

Cicero’s main philosophical interest is in practical philosophy. This interest stemmed from his legal career and from his political activity. As a result of his philosophy, Greek moral philosophy was received in Latin culture. Cicero is, in his life and his works, the refusal of the moral, anthropological and political nihilism. His ideas, very present in the moral and political philosophy of the Middle Ages, continue being a key for contemporary world views.

The practical reinterpretation of positive law in the light of its originating principle, oriented to the common good, need neither be a dispensation from the law, nor a discrediting of the legislator, nor a judgment on the law itself, nor an interpretation of said law, but rather it is a virtue, i.e. that of epieikeia. This is made necessary by the fact that a law cannot refer rightly to all cases; in some cases it will fail, and thus the legislator (...) writes the law to cover what occurs in the majority of the cases, without ignoring the fact that in certain cases there will be a failure of the law to apply. This is, according to St. Thomas, that which is contemplated by the epieikeia in order to reinterpret positive law in the light of natural law. (shrink)

Unamuno and Ganivet approach the historical fact from romanticism (Ranke and Humboldt), as well as from hegelianism, whose original bond is "Volkgeist". More exactly, the Ganivet's concept of "spirit of the territory" is influenced by Hipólito Taine and Unamuno's concept of "intrahistory" by Spencer. The historical knowledge is leaded by a dialectic between the individual and the universal, similar to dialectic between superficial and deep.

Santo Tomás de Aquino comenzó a redactar estos Comentarios a las correspondientes obras de Aristóteles en Roma (1268) y los terminó en París (1269). Son un complemento al tratado "Del alma" y dan por supuesto lo que este tratado explica sobre la esencia, las facultades y los actos del alma, especialmente los actos de los sentidos, tanto externos como internos. Aunque a lo largo de sus "Comentarios" Santo Tomás repite algunos rasgos básicos de la sensación expuestos en "Del alma", su (...) preocupación es explanar la psicofísica de tales actos en relación con sus objetos respectivos. Por lo que a la secuencia de estos libros se refiere, se aprecia un avance vital desde el comentario esquivo al "De sensu et sensato" al cautivante comentario al "De memoria et reminiscentia". Al traspasar la raya ideal que divide el mundo exterior y el interior, penetramos en un ámbito de luz orientadora y de ejercicio persuasivo. (shrink)