Luis Garcia

La lectura plotiniana de la sincronicidad entre astros y hechos humanos en vez de la lectura causa-efecto de la astrología judiciaria tradicional fue la visión más seguida por el humanismo. Las estrellas no representan poderes en si mismos sino como símbolos o signos. El hombre sabio, y así lo entendieron también los humanistas neoplatóncios, es aquél que sabe interpretar los símbolos desentrañando el sentido de la simpatía o analogía universales. El poder simbólico, por basarse en una inspiración abierta más que en el raciocinio lógico, entronca con otros lenguajes simbólicos, incluido el de la literatura, al que presta numerosos recursos

La atención al problema de la circulación internacional de las ideas se ha transformado en uno de los rasgos característicos de la renovación de la historia intelectual en los últimos años. La cuestión viene siendo abordada desde distintas perspectivas teóricas que han enriquecido las herramientas metodológicas del campo. Sin embargo, el problema de la "recepción" ha sido un interrogante persistente en culturas como las latinoamericanas que, por su condición "periférica", han enfrentado la experiencia de la traslación de sentidos desde su propia emergencia. Resulta entonces pertinente enriquecer aquellos debates con las sugerencias que desde hace años viene aportando el ensayismo latinoamericano sobre la cuestión. Se abordan aquí distintos autores y discusiones que condensan con especial riqueza las múltiples aristas del problema. Los diferentes casos tratados contribuyen a delinear una concepción eminentemente activa de la recepción como reconfiguración permanente de sentidos, en el marco de una visión no esencialista de la cultura.The question of the international circulation of ideas has become one of the main problems of the intellectual history's renewal in the last years. The matter has been tackled from different theoretical perspectives that had enriched the field's methodological tools. However, the problem of "reception" has been a persistent question in Latin American cultures. Because of its "peripheral" condition, they have faced the experience of translating different meanings since their own emergence. Therefore, it is relevant to enrich those methodological discussions with the suggestions about the topic that have developed for some time in Latin American essays. This paper deals with several authors and discussions that condense the many aspects of this problem. The different cases discussed contribute to outline an active conception of reception as a continuous reconfiguration of meanings, within the framework of a not esencialist conception of culture

We make a first attempt to axiomatically formulate the Montevideo interpretation of quantum mechanics. In this interpretation environmental decoherence is supplemented with loss of coherence due to the use of realistic clocks to measure time to solve the measurement problem. The resulting formulation is framed entirely in terms of quantum objects without having to invoke the existence of measurable classical quantities like the time in ordinary quantum mechanics. The formulation eliminates any privileged role to the measurement process giving an objective definition of when an event occurs in a system.

In traditional decision-making, when faced with a choice between two seemingly equivalent options, a common approach is to resort to a random decision, such as a coin toss. However, this paper proposes deterministic rules that outperform such stochastic methods by achieving the same expected value while minimizing variance. Furthermore, we demonstrate numerically that, for a reasonable number of choices, our proposed rule second-order stochastically dominates the coin-tossing approach. Consequently, risk-averse decision-makers may prefer our deterministic method over traditional coin tossing.

The Alhambra was possible thanks to the establishment of several hydraulic techniques. Two long water channels had to be built to supply water to the palaces and vegetable gardens of the Alhambra and its surroundings. Where it was necessary, ingenious elevation systems were implemented to break the altitude limitations. Muḥammad I built the Royal Water Channel in 1238 to supply the palatine city and the irrigated areas of the almunia of the Generalife. Later on, in the second half of the fourteenth century, the Acequia de los Arquillos was opened by Muḥammad V to supply another series of outdoor palaces with vegetable gardens that could not be serviced by the Acequia Real. The decline through Nasrid rule in the fifteenth century prevented the survival of these latest almunias that were the most costly to maintain. This paper presents the latest findings related to the whole Nasrid hydraulic system that allowed the creation and development of this medieval Islamic masterpiece.

Sección: Artículos Palabras clave: Sagrada Escritura, Nuevo Testamento, Epístolas Paulinas, Romanos, Virtudes Teologales, Esperanza, Rm 8, 18-30, Dios, Sufrimiento, Vida Eterna En varias de las epístolas paulinas es posible evidenciar la estrecha relación entre la fe, la esperanza y la caridad; pero, ¿qué es lo específico de cada una? En la carta a los Romanos, la función de la fe y de la caridad es explícita: el hombre se justifica por la fe, sin necesidad de las obras de la ley; y la consecuencia de ello es una vida presentada como ofrenda agradable a Dios mediante el ejercicio de la caridad. En cuanto a la esperanza, su función no es muy clara. Es por esto que, a partir del dato bíblico, especialmente del análisis de Rm 8, 18-30, descubriremos que, en la carta a los Romanos, la función de la esperanza (ἐλπίς) es hacer ver a los bautizados que fueron creados para una vida que trasciende los límites del espacio y del tiempo presente: la vida del mundo futuro, la vida eterna; esta es la meta que nos anima a avanzar incluso en medio de los sufrimientos que hacen desvanecer el sentido de nuestra existencia. Y esto solo es posible porque Dios, a quien estamos adheridos por la fe, es quien lo realiza.

The “Institute for Social Research” was founded and maintained thanks to the fortune of the Argentine grain trader, Felix J. Weil. Its circle of theorists, known as the “Frankfurt School” since the 1960s, never thematized the anchoring of “critical theory” in the colonial structure of modernity. However, they did reveal the aporetic character of capitalist modernity’s development, and exemplarily theorized it as the “dialectic of the Enlightenment”, where a (post) colonial theory of the modern as a world-system asymmetrically integrating “central” and “peripheral” modernities is latent. This chapter studies the relationship between the Frankfurt School and Argentine intellectual history in three main phases: between the founding of the Institute in 1923 and the emergence of Peronism in Argentina; between Peronism and the military dictatorship of 1976–1983; in the post-dictatorship years up to the present day. The hypothesis that guides this work is simple: remembering the Argentine origins of the Frankfurt School is a way of promoting the “remembrance of nature within the subject”, which in this case is the subject of critical theory itself.

La investigación centra su interés en determinar el impacto que ha tenido la implementación de la cátedra de la Paz en las instituciones educativas de Ciudad Bolívar en la construcción de paz y ciudadanía. Desde la investigación cualitativa en una perspectiva hermenéutica y el método narrativo, se realizó una revisión documental. Se concluye que, el abordaje de la cátedra de la paz requiere en la escuela, una perspectiva holística que fomente la reflexión crítica sobre el conflicto armado, construcción de memoria histórica, fortalecimiento del tejido social y cumplimiento de los Objetivos de Desarrollo Sostenible.

School tourism constitutes a source of learning to strengthen the cultural identity of students. The objective was to compare the development of school tourism in the educational institutions San Pedro Chanel and Carlos Augusto Salaverry. The Leiper space approach was used. The exhibition was constituted by 200 high school students and 20 teachers. The results show that there is statistically significant differences regarding the knowledge of the tourist resources of the province of Sullana. It was concluded that educational tourism is a strategy that tries to bring the student closer to knowledge, awareness and assessment of tourist resources.