J. Martin

El objetivo de este trabajo es analizar el contexto en el que los los cristianos vivimos nuestra fe, las distorsiones que pueden producirse cuando intentamos vivirla y una justificación filosófica sobre una vía de acceso a cualquier experiencia de Dios. El estilo de este trabajo es una reflexión filosófica libre de tecnicismos. El sentido de vivir, la experiencia de la otredad, la sensación de vivir, la experiencia de la alteridad y la profunda emoción de ver los rostros de la gente pobre se proponen como vías de acceso a cualquier dimensión religiosa profunda de ver los rostros de los pobres.

The impact of digital devices and the Internet has generated various changes at social, political, and economic levels, the repercussion of which is a great challenge characterized by the changing and globalized nature of today's society. This demands the development of new skills and new learning models in relation to information and communication technologies. Universities must respond to these social demands in the training of their future professionals. This paper aims to analyze the empirical evidence provided by international studies in the last eleven years, related to the digital literacy of university students, including those pursuing degrees related to the field of education. Our findings highlight the fact that the digital literacy that is offered in universities to graduate/postgraduate students, in addition to treating digital literacy as a central theme, also focuses on perceived and developed self-efficacy. This is done by strengthening competencies related to digital writing and reading, the use of databases, the digital design of content and materials, and the skills to edit, publish or share them on the web, or applications aimed at treating digital literacy as emerging pedagogies and educational innovation. Secondly, we found studies related to digital competencies and use of the Internet, social networks, web 2.0, or the treatment of digital risks and their relationship with digital literacy. Thirdly, we found works that, in addition to focusing on digital literacy, also focused on different psychological constructs such as motivation, commitment, attitudes, or satisfaction.Systematic review registration:https://www.scopus.com/home.uri; https://www.recursoscientificos.fecyt.es/.

ABSTRACTNo longer capable of serving as a nodal point of a single coherent narrative or as a marker for parallel events across national borders, “1968” is best understood in a tense relation to “1967”. Juxtaposed rather than reconciled, they can only be brought together in a dynamic field of conflicting forces still in play even after a half century has passed. Such an approach alerts us to the relativization of what seems to be a punctual moment in a single historical space–time continuum. To understand the role of the Frankfurt School in the German “1968” is therefore to situate its history in the expanded field that includes the very different events of “1967”, which resist incorporation into a unified narrative. It is to register the importance of 1967 in generating its negative relationship to aspects of the German 1968, and in colouring its attitude towards post-colonial struggles and the discourse they have spawned. By expanding the field in this way, we will avoid turning 1968 into an isolated monument on a pedestal that masks its connection to the multiple historical contexts that can set it into motion and help us understand its importance today.

This article analyses and discusses research-ethical dilemmas, ambivalences and problematic issues. This is done firstly by making a distinction between procedural research ethics and particularistic research ethics. Such a distinction refl ects a theoretical construction and generalization – in practice there can be a very close correlation between the two types. Hereafter, the distinction will therefore be used as a jumping-off point for the presentation of a pragmatic-dualist research ethics. Th e approach is dualist because it draws on the presence of two independent, contrasting understandings, which are essentially diff erent yet equal aspects of good research ethics; and it is pragmatic because this dualism is first and foremost structural and institutional by nature, and designed with an eye to what can realistically and expediently be done in practice. Thus the intention of the article is to both analyze and discuss two different understandings of research ethics and simultaneouslyqualify a research ethics that draws on both these understandings. At the same time, the intention is to try to visualize a diff erent understanding of research ethics which others can address and elaborate on or qualify but even at this point can be included in an arsenal or catalogue of research-ethical understandings and approaches that can be exploited in research-ethical practice.

Resumen El concepto de fraternidad, tal y como se propone en la Fratelli Tutti, se vería privado de su potencial descriptivo y crítico si se entendiera como una mera opción sentimental de la persona. En este artículo se busca profundizar en su virtualidad ética desde la experiencia cristiana concretada en Pablo de Tarso, afianzando la dignidad humana, mostrando la diferencia con el camino de la excelencia aristocrática de los clásicos; pretende, así mismo, mostrar cómo las reflexiones metafísicas de Zubiri y Levinas desvelan el fundamento fraternal de nuestra dignidad, y la exigencia de justicia y solidaridad que nos constituye.The concept of fraternity, as proposed in the Fratelli Tutti, would be deprived of its descriptive and critical potential if it were understood as a mere sentimental option of the person. This article seeks to deepen its ethical virtuality from the Christian experience concretized in Paul of Tarsus, strengthening the human dignity, showing the difference with the path of aristocratic excellence of the classics; it also aims to show how the metaphysical reflections of Zubiri and Levinas reveal the fraternal foundation of our dignity, and the condition for justice and solidarity that constitutes us.

The distribution of cultural variants in a population is shaped by both neutral evolutionary dynamics and by selection pressures. The temporal dynamics of social network connectivity, that is, the order in which individuals in a population interact with each other, has been largely unexplored. In this paper, we investigate how, in a fully connected social network, connectivity dynamics, alone and in interaction with different cognitive biases, affect the evolution of cultural variants. Using agent‐based computer simulations, we manipulate population connectivity dynamics (early, mid, and late full‐population connectivity); content bias, or a preference for high‐quality variants; coordination bias, or whether agents tend to use self‐produced variants (egocentric bias), or to switch to variants observed in others (allocentric bias); and memory size, or the number of items that agents can store in their memory. We show that connectivity dynamics affect the time‐course of variant spread, with lower connectivity slowing down convergence of the population onto a single cultural variant. We also show that, compared to a neutral evolutionary model, content bias accelerates convergence and amplifies the effects of connectivity dynamics, while larger memory size and coordination bias, especially egocentric bias, slow down convergence. Furthermore, connectivity dynamics affect the frequency of high‐quality variants (adaptiveness), with late connectivity populations showing bursts of rapid change in adaptiveness followed by periods of relatively slower change, and early connectivity populations following a single‐peak evolutionary dynamic. We evaluate our simulations against existing data collected from previous experiments and show how our model reproduces the empirical patterns of convergence.

As one of the earliest English religious reformers of the 1520s, William Tyndale sought to influence ecclesiological reform in England through a vernacular printing campaign. Beginning with an English translation of the New Testament, Tyndale extended European ecclesiological controversy into England by offering the English people a distinct and radical ecclesiology that was built upon “a congregation.” This study examines the body of Tyndale’s printed works to illuminate the variety of methodologies he developed and utilized to gain public consensus for his understanding of congregation and church in hopes that lexical reform in English would initiate ecclesiological reform in England. Over time, and perhaps because of Thomas More’s criticisms, Tyndale found that the best way to appeal to the public was by lexical flexibility. Contrary to his historiographical reputation, Tyndale embraced the public’s traditional fondness for church so that he did not have to sacrifice his theological preference for congregation.

Meeting 5G high bandwidth rates, ultra-low latencies, and high reliabilities requires of network infrastructures that automatically increase/decrease the resources based on their customers’ demand. An autonomous and dynamic management of a 5G network infrastructure represents a challenge, as any solution must account for the radio access network, data plane traffic, wavelength allocation, network slicing, and network functions’ orchestration. Furthermore, federation among administrative domains (ADs) must be considered in the network management. Given the increased dynamicity of 5G networks, artificial intelligence/machine learning (AI/ML) solutions are strong candidates able to learn, and take quick provisioning decisions upon fast changes in network conditions. Therefore, this chapter presents an analysis of the state-of-the-art solutions for 5G networks’ management, where AI/ML solutions are discussed and compared with traditional methods. Additionally, the chapter provides a technology overview of both standards, and existing solutions regarding the 5G network management, and directions toward the integration of AI/ML in 5G networks.

A través de la metodología de una selección de teóricos de la “estética de la recepción”, pretendemos analizar la interrelación entre el “horizonte de expectativas” de Marco Tulio Cicerón, con el de los intelectuales ilustrados Montesquieu y Gaspar Melchor de Jovellanos. A partir de ahí, pretendemos rellenar los “vacíos”, o los misunderstandings que la lectura ilustrada hace de la ética política ciceroniana en el término concreto de la “virtud” y la “honestidad”. Así pues, desarrollaremos estos conceptos según toda la cosmovisión ciceroniana en contraste con la ilustrada de Montesquieu y Jovellanos, y resaltaremos, de este modo, aquellos puntos de cambio y aquellos de enraizamiento en el pensamiento del propio Cicerón. En de nitiva, responderemos a la pregunta de hasta qué punto el rhetor romano condicionó la concepción política de la virtud y honestidad tanto en el ilustrado francés como en el español, a la vez que, de qué forma estos autores “modernos” readaptaron y transformaron el pensamiento del “clásico” según sus propios “horizontes de expectativas”.

In this paper we argue that ecological evolutionary developmental biology accounts of cognitive modernity are compatible with cultural evolution theories of language built upon iterated learning models. Cultural evolution models show that the emergence of near universal properties of language do not require the preexistence of strong specific constraints. Instead, the development of general abilities, unrelated to informational specificity, like the copying of complex signals and sharing of communicative intentions is required for cultural evolution to yield specific properties, such as language structure. We argue that eco-evo-devo provides the appropriate conceptual background to ground an account for the many interconnected genetic, environmental and developmental factors that facilitated the emergence of an organic system able to develop language through the iterated transmission of information. We use the concept of niche construction to connect evolutionary developmental accounts for sensory guided motor capacities and cultural evolution guided by iterated learning models. This integrated theoretical model aims to build bridges between biological and cultural approaches.