Alberto Quiroz Avila

This research proposes a philosophical archaeology of the concepts of dominion (dominium) and potestas (potestas), aiming to identify the emergence of a "pantocratic power" that articulates the relationship between theology and politics in the early modern period. Shifting away from the Foucauldian narrative on governmentality—which identifies the 16th-century crisis as a move toward an immanent reason of State—this work utilizes Alain de Libera's method of "re-enactment" (Nachvollzug) to trace an alternative tradition based on the sustaining and containing of creation. The central thesis argues that the concept of Pantocrator, rooted in Patristics (specifically Theophilus of Antioch) and consolidated by Scholasticism, defines divine power not as an arbitrary absolute force (pantodynamos), but as the continuous act of sustaining (kratéo) and containing the created world. This notion transitions into the School of Salamanca, where authors such as Francisco de Vitoria utilized it to define political dominion as the direction of free persons toward the common good, sharply distinguishing it from despotic servitude. The study explores the practical application of this political theology in New Spain, analyzing the works of Bartolomé de las Casas and Alonso de la Vera Cruz. It argues that Las Casas's defense of indigenous liberty and Vera Cruz’s demand for restitution are not merely precursors to modern law, but expressions of a ministerial potestas that understands government as a function of care and the preservation of communal life against colonial exploitation. Ultimately, the research reaffirms a Hispanic political tradition that grounds the legitimacy of power in its capacity to sustain justice and the vulnerability of the social body.

This article explores the foundations of dialogue within Christian doctrine and their historical application during the early stages of the evangelization of Mesoamerica. In the context of contemporary debates such as the "clash of civilizations," the author examines whether Catholicism possesses inherent elements that promote intercultural harmony. The study is divided into two primary sections: Doctrinal Foundations: An analysis of Sacred Scripture—specifically the books of Sirach, the Gospels, and the Epistles of James—to demonstrate a theological mandate for conversation and mercy toward the "neighbor" over violence and threats . Historical Case Studies: An examination of the Colloquies of 1524 between Franciscan friars and Nahua wise men (tlamatimine), as well as the 16th-century debates between Juan Ginés de Sepúlveda and Bartolomé de las Casas . The author utilizes the Aristotelian-Thomistic framework to contrast the reductionist view of indigenous peoples as "natural slaves" against a more nuanced theological recognition of their political and rational capacities. The article concludes that the identity of modern Mexico was forged through a continuous, albeit complex, intercultural dialogue rooted in these Christian precepts, offering a model for engagement in a post-secular world.

Socrates’ reflexions are centred primarily on ethics: his philosophy is considered more practical than speculative. Moreover, there are a few elements that can be taken as principles, in Aristote-lian terms, which support the Socratic notions of: a) ordered acts; and, b) soul as the order entity of the person. These elements, κόσμος and ψυχή, were developed by Socrates as innovations in comparison with the philosophical speculation from its predecessors. In this essay, the evolution of those concepts from Pre-Socratic philosophers up to Socrates will be presented, and how tho-se concepts influenced the way he conceived human actions as good or not.