Encarnación Ruiz

Resumen: El artículo examina dos conceptos centrales en la doctrina internacional de Vitoria: la idea de orbe como comunidad universal de todos los hombres y de todos los pueblos unidos por el vínculo de la común naturaleza humana, y el ius gentium como Derecho universal de la humanidad que rige en todo el orbe. El trabajo destaca el equilibrio entre tradición (universalismo cosmopolita de raíces estoicas y cristianas y iusnaturalismo clásico) e innovación (ideas de derechos naturales, de igualdad e independencia de todos los pueblos y concepción de la comunidad internacional como una comunidad jurídica) y la antropología no individualista que subyace a la doctrina internacional de Vitoria. Abstract: The article analyzes two central concepts in the international doctrine of Vitoria: the idea of the orb as a universal community of all human beings and of all peoples united by the bond of common human nature, and ius gentium as the universal law of humanity rules around the world. The work highlights the balance between tradition (cosmopolitan universalism of Stoic and Christian roots and classical natural ius) and innovation (ideas of natural rights, equality and independence of all peoples and conception of the international community as a legal community) and the non-individualistic anthropology that underlies the international doctrine of Vitoria.

En este artículo se analiza la posición de Madame de Staël sobre la búsqueda de la felicidad, el tratamiento de las pasiones y el papel de la compasión, tres temas centrales en Schopenhauer, pero con los cuales ella articula un camino diferente a la negación de la voluntad y a la mera afirmación de la voluntad. Madame de Staël interpretó la compasión, esa pasión femenina por excelencia en Schopenhauer, también de una manera más amplia y en la que la ética y la política se combinan en relación con el arte de vivir en lugar de negar la voluntad.

Resumo Neste artigo a autora analisa alguns dos aspetos fundamentais da posição de Nietszche na II das Intempestivas, na qual o autor aborda a história como uma enfermidade. Esta patologia pode ser entendida a partir de um ponto de vista transcultural. Esta perspetiva, relaciona- se com a reflexão sobre o reformismo muçulmano, acerca da reativação do seu legado cultural e, em particular, com a reflexão realizada por Mahfuz a partir da literatura sobre as três grandes religiões monoteístas. Dessa forma, a história entendida como enfermidade ganha uma dimensão mais produtiva: pois torna-se um mal transcultural, não só do Islão ou de uma cultura específica. Além disso, a obra de Mahfuz analisada, sugere uma relação libertadora para com o passado, que pode ser uma inspiração para o nosso tempo, especialmente para o Islão, por alargar em outro sentido os seus valores religiosos e o reencaminhar para um novo humanismo. Palavras-chave : diálogo intercultural, filosofia contemporânea, literatura, patologias culturais, religiãoIn this article I analyze some key aspects of Nietzsche’s positions in the II Untimely Meditations in which the autor speaks of history as a disease. This pathology can be understood from a transcultural point of view. Related to the constant reflection of the Muslim reformism about the reactivation of the cultural legacy and, in particular, with the literary reflection made by Mahfuz about the three great monotheist religions, history as a disease gain a more productive dimension: it’s a transcultural malady, not from Islam or from other specific culture. Besides, the analysed Mafhuz work points to a liberating relation of the past and, in this sense, his reflection on the subject can be an inspiration for our time, especially for Islam, to amplify in another direction religious values and to walk towards a new humanism. Keywords : contemporary philosophy, cultural pathologies, intercultural dialogue, literature, religion

One of the phenomena of our times is our low tolerance to negativity and frustration. Traditionally, philosophy has been given the task of dealing with emotions and offering suggestions to improve our world. The work of Thomas More, which gives rise to the name of the utopian genre, raises an important challenge; the philosopher Raphael Hythloday, who describes society on the island of Utopia, nevertheless rejects entering politics to attain the ideal. My intention is to address the issues raised by the work at two levels: what is Hythloday’s choice and whether his and other lessons in pessimism are useful in utopian thought.

In the following pages I examine Schopenhauer’s contribution to the debate about the extension of the moral community, concretely, to the basis principles of the animal ethics. In the first section, I describe the role of the compassion in the ethics, as propounds Schopenhauer. In the second, I focuse on the correlation ‘suffering - intellectual capacity’ as criterion to feel compassion, and I emphazise the limits of the empathy in Schopenhauer’s philosophy too. In the third section, I examine the value of the compasión in connection with the denial of the will and with the pessimistic point of wiew. Finally, I stress the aspects that I consider the most important oder debatable of Schopenhauer’s position