Francisco Díaz

This paper explores the reliability of assessment instruments used in the prison population to measure the Dark Triad, a constellation of personality traits including machiavellianism, narcissism, and psychopathy. A systematic literature review was conducted using six databases, and 12 articles were selected according to the eligibility criteria. A Cronbach’s alpha reliability generalization meta-analysis was carried out, which reported acceptable internal consistencies (≥.70) for all three subscales, with machiavellianism achieving the best estimated alpha, and good internal consistency (≥.80) for the Dirty Dozen, the most commonly used scale in this context. However, the paucity of studies, publication bias, and high heterogeneity reflected in Cochran’s Q statistic and I2 index (≥ 75%) compromise the generalizability of the estimates and underline the need to examine the which moderating variables that influence this variability.

The restructuring of cosmovision to conceive the world and approach nature was one of the main effects of the Enlightenment. This new cosmovision entailed a radical change in the conceptions of God and Man. Philosophy as a constitutive expression of culture was no stranger to these changes. It suffers from a bias that can be seen in the two axes. The first one establishes the conscience of the thinking subject as a principle of an absolute character, oriented to perceive a metaphysic of subjectivity; and the second is situated in the domain claim plan about nature to anticipate and justify the use of technology. Proposals offered by ethics and historical memory to rethink human relations that generate solidarity are discussed. This approach is essential to resize contemporary societies’ “new subjects”: the poor and victims. Modernity is presented as the agora of the debate on a theoretical formulation for configuring and understanding the human being.

This book explores new societal paradigms related to current debates and discusses how we can confront aspects of those debates which do not fit into a traditional social model. It proposals a theoretical and reflective framework for understanding new social discourse, particularly related to issues of diversity, feminism, and liminal societies. The goal is to explore such issues via humanities-centered lens, rather than just sociological or psychological. Furthermore, the book adheres to the responsibility to generate a way of thinking related to a "new" way of manifesting for our society and generating a culture for the future.

In this work we will argue that legal reasoning is best understood as an instance of defeasible reasoning. So, it is important to distinguish between defeasible and not defeasible rule of inference. Perhaps the paradigmatic example is modus ponens. Given a legal rule R, R has the following form: A →B, where A refers to a factual condition and B refers to a legal consequence. So, if A holds, then B is the case. But in some situations, exceptions can arise, and this means that B only holds probably. So, there are not conclusive modus ponens in law, defeatable.

: La obra de Andrés Pérez de Rivas considera la pobreza desde cuatro perspectivas: la pobreza económica, el aislamiento y la barbarie, la ignorancia de la fe cristina y la santa pobreza. Tratándose de los indígenas americanos, en ningún caso aparece la pobreza como injusticia o como el resultado de la injusticia. No hay una denuncia o crítica de contenido social. Pérez de Rivas está hablando de un ser vulnerable, desprotegido y, por lo tanto, de un menor, un necesitado de ayuda, un dependiente. Lo que sí hay es un proyecto para superar esta situación de precariedad, barbarie y paganismo; proyecto que se constituye en un discurso de legitimación del hecho colonial. Este discurso, contenido principalmente en Historia de los triunfos de nuestra santa fe, es el objeto de estudio del presente artículo