Antonio Lopez

Euthanasia and assisted suicide remain legally and ethically contested practices across Europe. National frameworks differ in eligibility criteria, procedural safeguards, and oversight mechanisms, reflecting diverse cultural, religious, and bioethical perspectives. The recent approval of Spain’s Organic Law 3/2021 regulating euthanasia provides a relevant context for comparative analysis. This review addresses the following research question: To what extent do differences in European legislation on euthanasia and assisted suicide impact the application of core bioethical principles—autonomy, dignity, beneficence, non-maleficence, and distributive justice—in patients with severe, incurable, or terminal conditions experiencing intolerable suffering? A systematic review was conducted following PRISMA guidelines. Searches were performed in PubMed, Scopus, and Web of Science, as well as official sources from health ministries and regulatory bodies in the Netherlands, Belgium, Luxembourg, Austria, Germany, Portugal, and Spain. Twenty-four studies met the inclusion criteria. The Netherlands (2002), Belgium (2002), and Luxembourg (2009) were the first to legislate comprehensive euthanasia and assisted suicide frameworks, followed by Spain (2021), Portugal (2023), and Austria (2021). Switzerland (1937) and Germany (2020) decriminalized assisted suicide without enacting specific laws. Spain, Portugal, Luxembourg, and the Netherlands allow both euthanasia and assisted suicide, while Belgium limits access to euthanasia, and Austria, Germany, and Switzerland regulate only assisted suicide. Terminal illness is not required under older laws (Netherlands, Belgium, Luxembourg), but recent legislation in Spain, Portugal, and Austria mandates a prognosis of limited life expectancy. Regarding minors, Belgium permits euthanasia at any age under strict conditions, the Netherlands allows access from age 12 with parental consent, while Spain, Portugal, Austria, and Luxembourg restrict access to adults. Oversight mechanisms differ, ranging from retrospective review (Netherlands, Belgium, Luxembourg) to mandatory prior approval (Spain, Portugal). Procedural timelines also vary, from 30–40 days in Spain to a minimum 12-week reflection period in Austria. Religious frameworks shape additional divergences: Christianity and Islam largely prohibit euthanasia and assisted suicide, whereas Hinduism and Buddhism offer limited acceptance of compassionate death. Bioethical analysis highlights the centrality of autonomy, beneficence, non-maleficence, justice, and dignity, underscoring persistent tensions regarding vulnerability, conscientious objection, and equitable access. Euthanasia and assisted suicide legislation across Europe remains heterogeneous, with significant consequences for the application of core bioethical principles. Although secularization has strengthened patient autonomy, religious values and institutional conscientious objection continue to influence access and implementation. These findings underscore the need for balanced regulation that safeguards autonomy while ensuring equitable access, procedural integrity, and ethical protection for vulnerable populations.

In this chapter, we briefly present different visions of the relationships between technology and autonomy. We accomplish this by a historical and (partly) dialectical exploration of three positions. We start with the modern thesis by which autonomous humans instrumentalize tools and techniques for their own benefit and self-determination. Next, we address the antithesis: the notion that technological systems have become autonomous, subordinating people to their own self-maintenance. Finally, we explore a synthetic position, which underlines that the only space for autonomy in a technologically mediated world is a technopolitical autonomy that takes the individual beyond itself, back to the ontotechnical constitution of its being, and forward into a personal and collective, ethical and political, participation in its becoming.

En esta ponencia se ensaya desentrañar una de las raíces del liberalismo moderno a partir de la doctrina cartesiana de la generosidad. Mediante la exegesis de la máxima virtud del hombre cartesiano se intenta establecer el vínculo entre ciencia y política modernas en una de sus manifestaciones primigenias. Se atiende, en particular, a las consecuencias de substituir la phronesis con la generosidad. Así mismo, se compara la diferencia entre caridad y generosidad. El propósito global de la ponencia es exhibir las'deficiencias y aporias implícitas en las bases del proyecto moderno.

A través del análisis del lenguaje audiovisual y la comprensión del proceso de creación de algunas de las series anime más destacadas de la última década, este artículo pretende establecer las cualidades estéticas y técnicas actuales más representativas de este modelo de animación. Unos aspectos significativos que podrían dar lugar a una nueva etapa en la historia de la animación japonesa, ya que no solo las técnicas de producción o difusión han seguido evolucionando sino también su narrativa y estética han traspasado la frontera de lo establecido, desarrollando un proceso de creación tan eficiente que se ha convertido en un referente para las producciones occidentales.

This Open Access book explains the philosophy, design principles, and community organization of Decidim and provides essential insights into how the platform works. Decidim is the world leading digital infrastructure for participatory democracy, built entirely and collaboratively as free software, and used by more than 500 institutions with over three million users worldwide. The platform allows any organization (government, association, university, NGO, neighbourhood, or cooperative) to support multitudinous processes of participatory democracy. In a context dominated by corporate-owned digital platforms, in the era of increasing social structuring via Artificial Intelligence, Decidim stands as a public or community owned platform for collective human intelligence. Yet, the project is much more than its technological features. Decidim is in itself a crossroad of the various dimensions of the networked society, a detailed practical map of its complexities and conflicts. Theauthors distinguish three general dimensions of the project: (1) the political - shedding light on the democratic model that Decidim promotes and its impact on public policies and organizations, (2) the technopolitical - explaining how this technology is democratically designed and managed to produce and protect certain political effects, and (3) the technical - presenting the conditions of production, operation, and success of the project. This book systematically covers those three levels in an academically sound, technologically consistent, and politically innovative manner. Serving as a useful resource and handbook for the use of Decidim, it will not only appeal to students and scholars interested in participatory and digital democracy but also to professionals, policy-makers, and a wider audience interested in learning more about the Decidim platform.

The growing fiscal pressure created for the Monarchy during the Seventeenth Century crashed with the opposition of the privileged groups. The clergy was not prepared to give up an immunity that was considering secular. For this reason, they only consented to pay after obtained the papal permit; in this way safeguarded their jurisdiction. However, the ecclesiastics will enploy many ways to escape of the public taxes. T11e defraudation was one of them. A document of 1668 shows what type of defraudations employed the Murcia's clergymen to be remitted of the payments

Este artículo pretende ofrecer una visión global de los elementos que han tenido continuidad en la larga historia del paisajismo tradicional chino. Para ello se unificarán campos que hasta ahora habían estado separados, como son el diseño de jardines, el estudio de las montañas sagradas o la poesía y la pintura de paisaje. Desde esta perspectiva interdisciplinar haremos un recorrido por cada uno de estos grandes apartados del paisajismo chino, señalando a su vez los elementos comunes que nos permitirá definir un concepto de paisaje en China, para así unificar todas sus manifestaciones culturales.

Todos los comediógrafos -hasta quienes nunca han leído a Hegel- saben que su trabajo supone los más altos dones del espíritu, pues, siendo la comedia la mimesis más completa de la naturaleza humana, deben, además de conocer sus más recónditos rincones, poseer el genio poético para captar desde las sutileza más finas hasta los gestos más groseros; las alegrías más dulces y las decepciones más agrias. Deben, en suma, conocer la unidad de lo sublime y la bestial en el hombre, y dominar el arte para mostrárnoslo. La altísima exigencia de la comedia es inmisericorde, pues el más ligero traspié puede dar al traste con toda la obra, sea éste un personaje que no despierta la hilaridad esperada, una escena fuera de tempo, un juego de palabras demasiado sutil, una vulgaridad innecesaria, o una obscenidad sin gracia.

Desde al menos Aristóteles, los filósofos han intentado explicar la vida pasional de los seres humanos. El propósito de este ensayo es mostrar la teoría de las pasiones de Hume. Este autor analiza las pasiones como parte de la ciencia del hombre en el Libro II del Tratado de la naturaleza humana y en la posterior Disertación de las pasiones. Hume distingue entre pasiones “serenas” y “violentas”. Él identifica los sentimientos estéticos y morales como ejemplos de pasiones “serenas”, mientras que caracteriza como “violentas” sentimientos tales como “el amor y el odio, la alegría y la tristeza, el orgullo y la humildad”. A continuación, Hume divide las pasiones en “directas”, que surgen inmediatamente del placer o dolor, e “indirectas”, que proceden de los mismos principios, pero en conjunción con otras cualidades. El análisis de las pasiones “indirectas” es original de Hume. Por otro lado, al igual que las teorías epistemológica y moral, la explicación de las pasiones en Hume constituye una teoría crítica.

Analysis of the pastoral visits effected in the Diocese of Cartagena during Modern Age. With the purpose of verifying that it was what actually arrived to the parishes of the Diocese of al1 the program to conciliate proposed in Trento in 1573, the pastoral visits are analized, which were considered an important mechanism of social control. In addition, it is studied the application of the "tridentinos" decrees in the bishopric, the instructions given for the accomplishment of the pastoral visits, and the conferences done to the parishes of Murcia. It concludes that, within the trentinas arrangements, the pastoral sight was a clear manifestation of the power and control in the ecclesiastic hierarchy of the parochial life in al1 its aspects, including the protagonists: the clergy and the staunch