Antonio Pérez

In “The Law of Peoples,” John Rawls proposes a model for multi-culural dialogue based upon agreement. In liberal societies, we find agreement on issues such as human rights. However, I argue here that this proposal overcomes neither Eurocentrism nor Western-centrism, as liberal nations would decide which nations are “well organized hierarchical societies.” This second circle of nations would be merely invited peoples, who would not be allowed to contribute new proposals but only to accept the proposals of the liberal nations. I propose a model for attaining human rights through truly universal dialogue in which the representatives of all peoples are able to speak, make proposals, and accept the proposals of others on an equal basis.

Communicative acts of some women are perpetuating the dominance that DTM have over both women and OTM. Some women use language in a disdainful manner to reprimand oppressed men’s behavior in daily life situations, the same behavior that such women would not reproach to DTM. But NAM are reacting to this. This article analyzes the communicative acts employed in all these situations, both those produced by women and DTM, as well as NAM’s communicative acts in response to those offenses. Data was collected using communicative daily life stories of give women and three men with diverse profiles and different levels of participation in women’s and men’s movements. Findings highlight, from the transformative dimension of the communicative methodology, that the use of language of desire in NAM’s reactions is effective not only to make justice with men who have never executed violence on women, but also to undermine the attractiveness of both DTM’s behavior and the comments of some women on such behavior. These findings complement previous research on preventive socialization of gender violence by broadening scientific knowledge on NAM’s communicative acts that prevent and eradicate gender-based violence. Further research ought to broaden the evidence of how some women who defend feminist values sometimes do not support and even tease or reprimand men who practice these values; moreover, an important line could analyze the way people talk about men with NAM attitudes to hold back reprimands in comparison to how people talk about men who follow a DTM model.

Based on Newton’s laws reformulated in the Hamiltonian dynamics combined with statistical mechanics, we formulate a statistical mechanical theory supporting the hypothesis of a closed universe oscillating in phase-space. We find that the behavior of this universe as a whole can be represented by a free entropic oscillator whose lifespan is nonhomogeneous, thus implying that time is shorter or longer according to the state of this universe given through its entropy. We conclude that time reduces to the entropy production of this universe and that a nonzero entropy production means that local fluctuations could exist giving rise to the appearance of masses and to the curvature of the space

Habermas shares with Kant the commitment to the posible, the ideal and duty to be moral, and with Hegel, the critique of the abstract carácter of kantian possibility and ought-be, as well as the realistic attention to the conditions of the really posible and the ideal. In this paper I intend to show that the confluence of such motifs, Kantian and Hegelian, in Habermas’ thought allows us to detect the keys to a conception of what should be and the ideal that does justice to the two essential features of what is really posible: the refence to the future and to conditions embedded in the real.

Which political and juridical foundation can justify the transit from the Western, particular, to the universal? John Rawls tries to answer this question in his article, "The Law of Peoples," proposing a kind of contract or agreement. A first agreement should be attained among liberal-democratic societies on a few political and social issues such as human rights. Then this agreement can be widened to non-liberal/democratic but well organized hierarchical societies or those that satisfy the requisites of being peaceful, of having a reasonably well organized legal system, of admitting a measure of freedom-political and religious-and of admitting the right of emigration. These two groups of nations would belong to a Society of Nations with the juridical and political duty of fulfilling the few political issues that have been previously accepted. But Rawls' proposal overcomes neither eurocentrism nor western-centrism. It seems that the first circle of liberal democratic nations would decide which peoples satisfy the requirements of the 'well organized hierarchical societies.' This second circle of nations are only invited peoples; they are not supposed to contribute new proposals, but only to accept the proposals of the liberal-democratic nations. I present a new effort to attain human rights through a true universal dialogue in which the representatives of all cultures and peoples can equally speak, make proposals, and listen or accept the proposals of others.

El fenómeno turístico es uno de los elementos más importantes en relación a los vectores de cambio social. Como objetivo se plantea un análisis bibliométrico-descriptivo sobre el turismo activo y su relación con las prácticas deportivas mediante el estudio de la producción académica en Scopus. Las conclusiones ofrecen un perfilado de los intereses de investigación, temas, tópicos y elementos distintivos de los artículos centrados en esta línea de investigación, resaltando que existen publicaciones muy diversas sobre el tema de la relación entre turismo activo y deporte, donde se contemplan distintos eventos deportivos como oferta turística en una gran variedad geográfica.

How can we understand prehistoric lithic objects? What meaning should we give them and what view should we adopt to claim access to their significance? How can we reduce and clarify our biases? This article is a proposal to introduce Peircian semiotics to review lithic objects. For a long time, these were apprehended as types, sometimes within evolutionary lineages; however, in this research, knapped stone objects will be perceived through a semio-pragmatic grid and reviewed as signs. The proposed approach is a new way of accessing the fields of technical phenomena of prehistoric communities. This new perception aims at a quest for objectivity, by clarifying the affective, analytical and interpretative a priori as an answer to the sometimes very personal view of the prehistorian on lithic objects. Charles Sanders Peirce’s logical theory of signs or semiotics is contextualized within an ‘artisanal’ reading of prehistoric tools as initiated by Éric Boëda and further developed by Michel Lepot. Through this phaneroscopic/phenomenological vision, the technical object, now a sign-object, is placed in action (semiosis) within a system of signs. This new trajectory is positioned both as a methodological tool and as an innovative milestone in the construction of a more logical episteme in Prehistory, taking lithics both as signs of past human activity and of archaeological representations.

El posible lógico se divide, con respecto al ser, en ser necesario y ser posible. Al primero el ser le pertenece esencialmente: no puede no ser; al segundo el ser le pertenece contingentemente: puede ser o no-ser. Duns Escoto define al ser posible como lo que no es necesario ni contradictorio en sí mismo. Al ser posible la existencia no le pertenece ni le repugna esencialmente; dada la no contradicción de sus términos, el ser le pertenece contingentemente por ser efecto contingente de una acción libre y contingente de la voluntad omnipotente de Dios.Palabras llave: Duns Escoto; ser necesario; ser posible; posible lógico.The logical possible, in relation to being, is divided in necessary being and possible being. Existence belongs essentially to necessary being but contingently to the possible being. Duns Scotus defines possible being as something in itself neither necessary nor contradictory. Existence does not belong essentially to or is incompatible with possible being, but belongs to it contingently because it is the contingent effect of a free and contingent action of God’s omnipotent will.Palabras llave: Duns Scotus; necessary being; possible being; logical possible.

The problem that underlies Rawls' The Law of Peoples is the problem of how something particular—western— may become universal and human. Rawls claims that he solves this problem by means of extending particular western rights to other non western peoples. The extension of western liberal rights is done by a second original position similar to the first one in A Theory of Justice. The paper tries to prove that the second original position, in its second step, is not similar to the first one and the parties taking part in this second original position are not symmetrically situated. Rawls' proposal falls into ethnocentrism and eurocentrism. The only way to transform particular rights into universal rights is by means of a universal multicultural dialogue where all peoples can make proposals and listen to other peoples' proposals.

El posible lógico se divide, con respecto al ser, en ser necesario y ser posible. Al primero el ser le pertenece esencialmente: no puede no ser; al segundo el ser le pertenece contingentemente: puede ser o no-ser. Duns Escoto define al ser posible como lo que no es necesario ni contradictorio en sí mismo. Al ser posible la existencia no le pertenece ni le repugna esencialmente; dada la no contradicción de sus términos, el ser le pertenece contingentemente por ser efecto contingente de una acción libre y contingente de la voluntad omnipotente de Dios.Palabras llave: Duns Escoto; ser necesario; ser posible; posible lógico.The logical possible , in relation to being, is divided in necessary being and possible being. Existence belongs essentially to necessary being but contingently to the possible being . Duns Scotus defines possible being as something in itself neither necessary nor contradictory. Existence does not belong essentially to or is incompatible with possible being, but belongs to it contingently because it is the contingent effect of a free and contingent action of God’s omnipotent will.Palabras llave: Duns Scotus; necessary being; possible being; logical possible