Juan García

In Zubiri's few references to "kairos," he emphasizes the ordinary meaning of the termby relating it to the characteristic emplacement of human life. Yet another implicit meaning is detectable. The hold reality exercises on man bestows a special seriousness upon hisactions. But, faced with the compulsion of having to realize himself, he can rely upon thevoice of conscience. This voice is constituted in the possibility of gaining access to a firststage of the "kairos," such as the opportune coincidence between what one does and whatone thinks one should do. This is perhaps the only "real" happiness to which one can aspire beyond inevitable mistakes.Aunque Zubiri se refiere pocas veces al “kairós”, y cuando lo hace releva el sentido corriente del término relacionándolo con el emplazamiento característico de la vida humana,puede detectarse otro sentido implícito. El apoderamiento que la realidad ejerce sobre elhombre otorga una peculiar gravedad a sus acciones; pero, ante la impelencia de tener querealizarse, éste puede contar con un indicio para el acierto: escuchar la voz de la conciencia. Esa voz se constituye así en la posibilidad de acceder a un primer estadio del “kairós”como la oportuna coincidencia entre lo que se hace y lo que se piensa que se debe hacer—siendo ésta, quizá, la única felicidad “real” a la que se pueda aspirar más allá de los inevitables desaciertos

Zubiri argues that the problem of God, which every human confronts due to the power thatrealitiy exercises over him, has various solutions. But fundamentally there are just two:theism, which implies faith; and non-theistic attitudes, which are choices realized atdifferent levels of the intellective and/or volitional processes with respect to the enigma ofthe power of the real. Zubiri also establishes a distinction between atheism, or the theismof the “useless” pagan gods, common in classical antiquity, and all other non-theisticchoices: agnosticism, indiferentism, and “atheistic life”—which are different responses tothe problem of grounding. These latter, while mistaken in their philosophical systems, arelegitimate because they are grounded on a fact of experience to which every human issubjected: he does not know if the power of the real will compel him to arrive at anabsolutely absolute reality.Zubiri sostiene que el problema de Dios, que se le plantea a todo hombre desde elapoderamiento que la realidad ejerce sobre él, tiene diversas soluciones. Fundamentalmente dos: el teísmo—que implica la fe—y las posturas no teístas, opciones realizadas en distintos niveles del proceso intelectivo y/o volitivo ante el enigma del poder de lo real. Establece, además, una distinción entre el ateísmo, o teísmo de los dioses ociosos, vigente ya enla Antigüedad clásica, y las otras opciones no teístas: agnosticismo, indiferentismo, y “vidaatea”, respuestas diversas ante el problema de la fundamentalidad. Éstas, aunque resultenerróneas en su sistema filosófico, son legítimas porque se fundamentan en un hecho deexperiencia al que el hombre se ve sometido: no sabe si el poder de lo real lo fuerza, o no, allegar a una realidad absolutamente absoluta

The theme of the relationship between “real-thing” and “meaning thing” is not novel—itwas finely conceptualized by Zubiri in his book On Essence. But it is important. For thosefew who still sustain the validity of the senses, it would seem that they tend to legitimize itif it is gratifying for they who use it. So it is important to point out the emphasis that theSpanish philosopher puts on the “condition” as ground of all possible sensing—valuing, atthe same time, its decisive importance in human life: it constitutes a “construct” with it, itsustains. But without leaving aside the limit that the de suyo or en propio implies aboutreality for human freedom. In the course of the article the objection of Jorge EduardoRivera to the philosophy of Zubiri is analyzed, fundamentally to underline the coherence ofthe ground of the “meaning thing” with the total Zubirian system, whose fundamental notions can illuminate diverse contemporary human and social problems, in certain as yetunpublished ways.El tema de la articulación entre “cosa-real” y “cosa-sentido” no es novedoso –quedó ní-tidamente conceptualizado por Zubiri en Sobre la esencia–, pero es importante. En tantoque algunos de los pocos que todavía sostienen la vigencia del sentido, parecería quetienden a legitimarlo si resulta gratificante para quienes lo esgrimen, importa señalar elénfasis que el filósofo español pone en la “condición” como fundamento de todo posible sentido –valorando, al mismo tiempo, su decisiva importancia en la vida humana: constituyeun “constructo” con ella, sostiene. Pero sin dejar de lado el límite que implica el “de suyo” –o “en propio”– de la realidad para la libertad humana. En el curso del artículo se analiza laobjeción de Jorge Eduardo Rivera a la filosofía de Zubiri, fundamentalmente para subrayarla coherencia de la fundamentación de la "cosa-sentido” con el todo sistema zubiriano,cuyas nociones fundamentales pueden iluminar diversas problemáticas humanas y socialesactuales, en cierto modo inéditas

El presente ensayo tiene como objetivo proponer una aproximación epistemológica que muestre cómo los objetos de estudio de las psicologías se construyen. Es decir, las propuestas teórico-metodológicas y de intervención son elaboradas a partir del mundo psicológico que cada grupo de investigación observa. Este mundo se vincula con expectativas y demandas de un individuo y una comunidad psicológica que adquieren sentido según el pensamiento de la época en que viven; esto sugiere un proceso de formación tácito, cada comunidad psicológica enseña y aprende a mirar mediante una práctica social. En este sentido, creemos importante develar el mundo psicológico de cada corriente para tener una comprensión adecuada de sus límites y alcances sin descalificarla.This essay proposes an epistemological approach to psychology which shows how the objects of study of psychology are constructed, the intervention, as well as the theoretical and methodological proposals are drawn from the psychological world that each research group observes. This world is linked to expectations and demands of an individual and a psychological community that make sense according to the ideas of the time in which they live, this suggests a tacit process of formation; each psychological community teaches and learns to look through a specific social practice. In this sense, we believe that is important to uncover the psychological world of each current to have a proper understanding of its limits and scope without underscoring it

This paper discusses and analyses the critical and intellectual nature of the work of Rafael Gutiérrez Girardot. It reproduces the process of construction and exercise of his critical activity , based on different sources some of them not yet very studied. The paper takes into account his relationships with other intellectuals and the influence of its different contexts. Thus, in order to get a comprehensive framework, it studies his participation in Cuadernos Hispanoamericanos, his correspondence with Alfonso Reyes and Nils Hedberg, his diplomatic activity, his work as editor and translator and finally his teaching experience. The critical work of Gutiérrez Girardot is far from being completely interpreted and this makes necessary an exhaustive work of reconstruction and analysis

To survive and be successful in today's setting of globalisation and complexity, companies are obliged to think in wider strategic terms, developing active and enterprising strategies that include social, political and ecological elements, besides the economic ones. The analysis of the relationship between companies and society is especially interesting when these companies operate in international markets. Countries demand that large corporations contribute to local, regional and national development in such a way that their resources are exchanged for a significant increase in their citizens' quality of life. Faced with that fact, the aim of this work is to establish what actions the subsidiaries will take in order to offer a response to the needs of their stakeholders in the host countries. Secondly, we attempt to identify the factors explaining the different levels of social response of the subsidiaries established in a particular country by different parent companies. The empirical study was carried out on a sample of Spanish subsidiaries in the two manufacturing industries with most foreign investment (the chemical and automobile industries) and the results obtained both confirmed the validity of the tool used to measure social response and permitted us to determine which factors influence the institutionalisation of social responsiveness.

The “power of the real”, which Zubiri conceptualized in the final period of his philosophy, is “inspired” in the creation concept of the Greek Fathers, according to Zubiri’sexposition of Greek Patristics in “Supernatural Being: God and Deification in Pauline Theology”. In addition, Zubiri makes that concept his own in a course on Christianity, published posthumously. That inspiration can be detected when Zubiri radicalizes his philosophical approach. This implies purifying his philosophy of elements from Latin theology,whose notions he contrasts with those of Greek theology in the aforementioned work. InOn Essence, these elements do not permit Zubiri to elude the horizon of nihility, in hisview in force in Western thought from St. Augustine to Hegel, but not genuinely philosophical because it originates with Revelation. A consequence of this radicalization is toconside r “creation” as a revealed datum. At the same time, and insofar as this radicalization implies sticking only to the facts, Zubiri elaborates a proof of the reality of God, fromwhich follow as intellectually legitimate non-theistic options.El “poder de lo real”, que Zubiri conceptualiza en el último período de su filosofía, está “inspirado” en el concepto de creación propio de los Padres griegos, según la exposiciónque hace de la Patrística griega en “El ser sobrenatural: Dios y la deificación en la teologíapaulina”. Además, hace suyo ese concepto en un curso sobre el Cristianismo, publicadopóstumamente. Dicha inspiración puede detectarse cuando se radicalizan sus planteamientos filosóficos. Esto implicó depurar su filosofía de elementos provenientes de la Teología latina, cuyas nociones contrapone a los de la Teología griega en el trabajo mencionado. A la altura de Sobre la esencia, esos elementos no le permitirán sustraerse al horizontede nihilidad, a su juicio vigente en el pensamiento occidental desde San Agustín hastaHegel, y no genuinamente filosófico porque se origina con la Revelación. Consecuencia deesa radicalidad es considerar la “creación” como un dato revelado. Al mismo tiempo, y en lamedida en que esa radicalización implica atenerse sólo a los hechos, Zubiri elabora unaprueba de la realidad de Dios desde la que resultan intelectualmente legítimas las opciones no teístas

Entre los documentos del exjesuita peruano Juan Pablo Viscardo y Guzmán que el venezolano Francisco Miranda recibió del plenipotenciario norteamericano en Inglaterra, Rufus King, se encontraba la "Carta dirigida a los españoles americanos". Este pieza documental, considerada "la primera proclama de la independencia" hispanoamericana, había sido escrita originalmente en francés hacia 1792 como testimonio de protesta de la situación de vejación y sometimiento que tenía España a sus colonias americanas, para ser presentada ante las autoridades inglesas. El entusiasmo que despertó la "Carta" del fallecido jesuita en el temible e infatigable conspirador Miranda, fue inequívoca, al punto que no sólo se dispuso a traducirla y publicarla (Londres, 1801), sino la presentó, en su frustrada expedición de Coro en agosto de 1806, como portaestandarte de la cruzada libertadora. [Fragmento]