Con el objetivo de estudiar algunos problemas de ética relacionados con situaciones clínicas que involucran a la familia, se presenta una revisión sistemática de este término para entenderla y definirla. Concebida como un cuerpo orgánico en su constitución, estructura y organización, en el presente artículo se analizan las variadas circunstancias en las que existe una relación entre la ética clínica y la familia, principalmente haciendo énfasis a la diferencia entre la autonomía individual y la autoridad familiar.

The eckhartian distinction between created and non-created being is developed in this paper into the distinction between God and creature and thence to the metaphysic study of the finite. In a second instance, the comprehension of M. Eckhart is reviewed regarding the ontological status of creature and causality. The author finally introduces the complex idea of the Logos, that is, the creator’s comprehension of the creature, an issue discussed with their personal differences by Thomas Aquinas and Eckhart.

This article deals with the arguments which the metaphysical work of Dominicus Gundissalinus uses in order to explain the kind of unity found in the many, as well as the status of multiplicity, which proceeds from a being who is both one and unique. From the notion of a creating cause the article will show the possibility of the existence of the many, having as background the thesis which appears in the texts of Gundissalinus: omne creatum a creante esse diversum.

From the analysis of some proposals regarding Frege's reasoning about the indefinibility of the truth and supported on different considerations developed by J. Simon on this matter, this project proposes a new interpretation of the relations that the different theories of the truth have among themselves.

En este artículo hacemos un breve recorrido por algunas de las ideas fundamentales de la ética del diálogo (K.O. Apel, J. Habermas y A. Cortina) considerando que constituye un enfoque adecuado para afrontar las obligaciones de justicia con la totalidad de las personas con diversidad funcional. Nos basamos en que: a) la ética del diálogo mantiene el universalismo moral y político defendido por Kant, transformando su noción normativa de persona a partir de la idea de reconocimiento propuesta por Hegel, lo (...) que permite sostener la perspectiva igualitaria de los derechos de todos; b) En su evolución, recoge las críticas planteadas desde el feminismo y el neoaristotelismo (Benhabib, Young, Nussbaum, MacIntyre) y concibe al sujeto moral como un ser corporal, lo que implica una concepción de la autonomía moral y política abierta a la vulnerabilidad corporal.In this article we make a short exposure of some fundamental ideas of the ethics of dialogue (KO Apel, J. Habermas and A. Cortina) considering that it constitutes an adequate approach to face the obligations of justice with all the people with functional diversity. We base ourselves on the fact that a) the ethics of dialogue maintains the moral and political universalism defended by Kant, transforming his normative notion of person from the idea of recognition proposed by Hegel, which allows to maintain the egalitarian perspective of the rights of all; B) In its evolution, it takes the criticisms raised from feminism and neoaristotelism (Benhabib, Young, Nussbaum, MacIntyre) and conceives the moral subject as a corporeal being, this implies a conception of moral and political autonomy open to the body vulnerability. (shrink)

El ámbito decisional y la representación ciudadana encuentran nuevos desafíos en el contexto de la deflación de la subjetividad moderna y el desmoronamiento del fundamento político. Con la aparición del Big Data y el _machine learning_ aplicado al espacio de las decisiones políticas aparecen nuevas modalidades de la administración de la vida, las que, a su vez, generan nuevos registros de control sobre los cuerpos en una sociedad pos-disciplinaría que convive con la tecnología. Siguiendo a E. Sadin, J. Danaher y (...) K. O’Neil, se expondrán argumentos en contra de la ideológica creencia que confiaría en que la toma de decisiones algocráticas sería capaz de eliminar el prejuicio humano y el fallo en las decisiones políticas. De este modo, la Algocracia instancia una tensión a nivel político-normativo frente a diferentes teorías de la democracia, no reconociendo la opacidad de las fórmulas con las que se pretende tomar decisiones en el plano de lo social. _Palabras clave: _Decisiones políticas, representación ciudadana, gobernanza, algocracia, sociedad post-disciplinaria. (shrink)

Economists of the Austrian School are supporters of the gold standard because it hinders and restricts arbitrary policies and rulers: it disciplines the behavior of all the agents involved in the democratic process and encourages people to act orderly and morally. It is, in fact, an obstacle to the lies and demagoguery because it spreads and facilitates transparency and truth in social relations. The creation of the euro in 1999 and its final implementation in 2002 assumed the disappearance of monetary (...) nationalism and flexible exchange rates in most of continental Europe. We will discuss the errors committed by the European Central Bank. It is now seen how the different states of the European Monetary Union have given and completely lost their monetary autonomy, that is to say the ability to manipulate their local currency to serve political needs. In this sense, the euro has therefore acted, at least for the countries of the euro area, very similar to that which was, in its time, the gold standard manner. This is why the euro should be considered a real equivalent, albeit imperfect, of the gold standard. (shrink)

Many years before Adam Smith, numerous theologians associated with the School of Salamanca, such as Domingo de Soto, Juan de Lugo, Juan de Mariana, Luís Saravia de la Calle, Martin de Azpilcueta, Luis de Molina, Leonard Lessius, Thomas Cajetan, and Francisco Garcia had made great strides in the development of economics. Specifically, these theologians, otherwise known as the “Scholastics,” analyzed and argued against price and wage controls by explaining that the only “just” prices and wages are those that are (...) set by the market, examined and pushed back against prohibitions on usury, understood the concept of time preference, and helped develop monetary theory in multiple ways. They also demonstrated that all of this was consistent with the Catholic religion. This paper analyzes the ways in which these early theologians contributed to the development of economics and reconciled it with their Catholicism. (shrink)

Barnett and Block claim that Bagus and Howden support indirectly the concept of market failure. In this paper, we show that maturity mismatching in an unhampered market may imply entrepreneurial error but cannot be considered a market failure. We demonstrate why fractional-reserve banking leads to business cycles even if there is no central bank and why maturity mismatching does not per se lead to clusters of errors in a free market. Finally, in contrast to the examples provided by Barnett and (...) Block, we assure that maturity mismatching does not imply the creation of two incompatible contracts due to the fungible nature of money. (shrink)

Starting from MacIntyre’s virtue ethics, we investigate several codes of conduct of banks to identify the type of virtues that are needed to realize their mission. Based on this analysis, we define three core virtues: honesty, due care, and accuracy. We compare and contrast these codes of conduct with the actual behavior of banks that led to the credit crisis and find that in some cases banks did not behave according to the moral standards they set themselves. However, although banks (...) and the professionals working in them can be blamed for what they did, one should also acknowledge that the institutional context of the free market economy in which they operated made it difficult to live up to the core values lying at the basis of the codes of conduct. Given the neo-liberal free market system, innovative and risky strategies to enhance profits are considered desirable for the sake of shareholder’s interests. A return to the core virtues in the financial sector will therefore only succeed if a renewed sense of responsibility in the sector is supported by institutional changes that allow banks to put their mission into practice. (shrink)

Part of being a good professional is, so we contend, to have ideals. Ideals essentially complement the deontic considerations that are usually taken as the main components of professional moral deliberation. Yet the notion of professional ideals is problematic. As professional ideals they refer to a profession collectively, while as professional ideals they are first of all strong personal commitments of individual professionals. As collective aspirations, professional ideals have a kind of external normative thrust on individual professionals, but people cannot (...) be forced to identify with ideals on demand. Endorsing ideals can only come from within. On the basis of an analysis of ?professional ideals? and ?professional identity?, we conclude that professional ideals are necessary constituents of the personal identity of professionals. This explains the dual character of professional ideals: they are pursued by a collective and constitute the group professional identity but they also need to be endorsed by individual professionals in order to be able to say that the ideals are their own. We end with a short and tentative description of some practical implications for the fostering and education of professional ideals. (shrink)

Translating ethical theories into clinical practice presents a perennial challenge to educators. While many suggestions have been put forth to bridge the theory-practice gap, none have sufficiently remedied the problem. We believe the ascendance of hospital medicine, as a dominant new force in medical education and patient care, presents a unique opportunity that could redefine the way clinical ethics is taught. The field of hospital medicine in the United States is comprised of more than 50,000 hospitalists—specialists in inpatient medicine—representing the (...) fastest growing subspecialty in the history of medicine, and its members have emerged as a dominant new force around which medical education and patient care pivot. This evolution in medical education presents a unique opportunity for the clinical ethics community. Through their proximity to patients and trainees, hospitalists have the potential to teach medical ethics in real time on the wards, but most hospitalists have not received formal training in clinical ethics. We believe it is time to strengthen the ties between hospital medicine and medical ethics, and in this article we outline how clinical ethicists might collaborate with hospitalists to identify routine issues that do not rise to the level of an “ethics consult,” but nonetheless require an intellectual grounding in normative reasoning. We use a clinical vignette to explore how this approach might enhance and broaden the scope of medical education that occurs in the inpatient setting: A patient with an intra-abdominal abscess is admitted to the academic hospitalist teaching service for drainage of the fluid, hemodynamic support, and antimicrobial therapy. During the initial encounter with the hospitalist and his team of medical students and residents, the patient reports night sweats and asks if this symptom could be due to the abscess. How should the hospitalist approach this question? (shrink)

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In identifying intrinsic molecular chance and extrinsic adaptive pressures as the only causally relevant factors in the process of evolution, the theoretical perspective of the Modern Synthesis had a major impact on the perceived tenability of an ontology of dispositional properties. However, since the late 1970s, an increasing number of evolutionary biologists have challenged the descriptive and explanatory adequacy of this “chance alone, extrinsic only” understanding of evolutionary change. Because morphological studies of homology, convergence, and teratology have revealed a space (...) of possible forms and phylogenetic trajectories that is considerably more restricted than expected, evo-devo has focused on the causal contribution of intrinsic developmental processes to the course of evolution. Evo-devo’s investigation into the developmental structure of the modality of morphology – including both the possibility and impossibility of organismal form – has led to the utilisation of a number of dispositional concepts that emphasise the tendency of the evolutionary process to change along certain routes. In this sense, and in contrast to the perspective of the Modern Synthesis, evo-devo can be described as a “science of dispositions.” This chapter discusses the recent philosophical literature on dispositional properties in evo-devo, exploring debates about both the metaphysical and epistemological aspects of the central dispositional concepts utilised in contemporary evo-devo and addressing the epistemological question of how dispositional properties challenge existing explanatory models in evolutionary biology. (shrink)

The connection between quantum physics and the mind has been debated for almost a hundred years. There are several proposals as to how quantum effects might be relevant to understanding consciousness, including von Neumann’s Consciousness Causes Collapse interpretation (CCC), Penrose’s Orchestrated objective reduction (Orch OR), Atmanspacher quantum emergence theory, or Vitiello’s field theory. In this paper, we examine the CCC, in particular Stapp’s theory of interaction of mind and matter, and discuss how this imposes constraints to possible brain structures. We (...) then argue that those constraints may allow us to identify a possible locus of the interaction between mind and matter, if CCC is true. (shrink)