Francisco Gonzalez

Aristotle’s account of truth as apparently the primary sense of being in Metaphysics 9.10 has been the subject of much controversy. Some scholars, seeing such an account of truth as incompatible with what Aristotle says about truth elsewhere, have sought to eliminate it in ways ranging from deletion to strained interpretations. That in contrast the identification of truth with the primary sense of being was central to Martin Heidegger’s reading of Aristotle, and indeed his own thought, is well known from some of his published courses. What has gone completely unnoticed and unpublished, however, is a seminar Heidegger devoted to Metaphysics 9.10 in 1942/43. In this seminar Heidegger provides his most detailed reading of this text and his most convincing, both philosophically and as a reading of Aristotle, uniquely interpreting it through the account of energeia in Metaphysics 9.6 and the introductory chapter of De anima.

In a lengthy and important article, M. F. Burnyeat has argued that the passage found at _Metaphysics_ 1048b18-36, in which Aristotle distinguishes sharply between _kinēsis_ and _energeia,_ though written by Aristotle, does not belong in its current context in Book Theta. The present paper aims to show that the philological, philosophical, and historical arguments adduced in favor of this thesis do not stand up to scrutiny. More positively, the paper aims to establish the indispensable role the passage plays within Book Theta in making the connection between _energeia_ and being a _telos,_ as well as the indispensable role it plays within the _Metaphysics_ as a whole, by developing a conception of being as a complete activity that makes possible the characterization of the highest being as an unmoved mover.

In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle’s definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present-at-an-end and energeia with being-at-work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger’s interpretation, in particular his account of dunamis in the 1931 course on Metaphysics Theta, which insists that its mode of being is presence-at-hand. By arguing that this reading too is untenable, the paper concludes that Aristotle’s metaphysics is not a metaphysics of presence and that his texts instead point toward a possibility of metaphysics ignored by the attempts of Heidegger and others to overcome it.

The right to the city, now a viral political slogan, puts an emphasis on the urban condition as something other than a passive container of natural constraints and social relations. Since urban space is a social construction, the idea of urban justice must be able to identify the normative dimensions of life in cities and the qualities that make their habitat a social good. This requires a conception of justice that is more sensitive to space than has been the case in mainstream political philosophy. Cities are a relevant unit of justice because the organisation of their space is inextricably linked to social inequalities. Urban justice must include a perspective that links the urban habitat to the ability of its inhabitants to live a dignified life. Understanding the city as a right also underlines that some social goods are inherently urban and related to human agency. The capabilities approach, taken from a spatial perspective, can be particularly fruitful in outlining a theory of urban justice, as it can illustrate the relationship between the development of life competences, the physical structure of the city and the social relations created around it.

The profound impact of human activity on terrestrial ecosystems over the past centuries has prompted a re-evaluation of the traditional criteria for classifying geological time. The concept of the Anthropocene as a new planetary era has gained increasing traction in academic and extra-academic circles, offering a framework for understanding the transformative effect of human action on the Earth, and challenging the traditional distinction between natural history and human history. Although there is a lack of consensus regarding the stratigraphic validity of the term and its hypothetical starting point, with the International Union of Geological Sciences voting in 2024 against including the Anthropocene in the Earth’s official geological timeline, the global process of urbanisation has undoubtedly played a pivotal role in a discernible dynamic of global transformation. The United Nations predicts that by 2050 almost 70% of the world’s population will reside in urban areas. Yet there is no end in sight to the growth of cities. This is a fact that deserves more than mere statistical attention. As Robert E. Park (1967), one of the founding fathers of urban sociology, observed a century ago, in making cities man has remade himself. Our life chances and choices are increasingly shaped by urban conditions. Having normative references for them is as important as having scientific data and technical tools. Despite the recent emphasis in modern territorial studies on the relativisation of the conventional urban/rural divide, the socio-political gap between cities and the countryside has re-emerged with particular force in many Western societies. This is evidenced by the rise of populist movements which seek to address perceived neglect and abandonment of rural areas, the unbalanced distribution of the costs associated with the “green transition”, and the defense of more traditional social values. It is therefore imperative that greater attention be paid to the conditions of justice in urban areas than has hitherto been the case. This is because they not only affect the opportunities of city dwellers, but also reflect the complex interactions of urban environments with the living conditions in other areas.

Enseñar la pronunciación del inglés en un contexto de pandemia a nivel terciario se caracterizó por la ausencia de una interacción cara a cara; aunque esta interacción facilita los procesos de aprendizaje y uso oral en una lengua extranjera, las condiciones existentes en pandemia afectaron su enseñanza y disminuyeron la velocidad de internalización de esta lengua. Se hipotetiza que la aplicación de prácticas basales en la enseñanza de la pronunciación mejorará la competencia oral. Los resultados de esta investigación demuestran que un periodo de entrenamiento formal permanente, continuo y evaluable aplicando las prácticas basales permiten alcanzar la competencia esperada.

The training of healthcare professionals goes beyond technical skills, requiring the development of humanistic competencies to balance the technical and the human aspects. Bioethics, essential in health programs, addresses juridical-moral conflicts arising from the interaction between social values and science. The inclusion of bioethics in curricula is crucial to prepare healthcare professionals for contemporary ethical dilemmas. This study aims to highlight the perception of bioethical and professional deontology knowledge among Health Degree students, providing a critical foundation to strengthen ethical education and address emerging ethical challenges in their professional practice. A total of 150 students in physiotherapy, nursing, and psychology at the European University of Valencia were evaluated through an Ad-Hoc survey. The scale measured bioethical knowledge with 19 Likert-scale items. Internal consistency was adequate (α = 0.872). Statistical analysis revealed significant differences in bioethical knowledge among the studied degrees (p.

The training of healthcare professionals goes beyond technical skills, requiring the development of humanistic competencies to balance the technical and the human aspects. Bioethics, essential in health programs, addresses juridical-moral conflicts arising from the interaction between social values and science. The inclusion of bioethics in curricula is crucial to prepare healthcare professionals for contemporary ethical dilemmas. This study aims to highlight the perception of bioethical and professional deontology knowledge among Health Degree students, providing a critical foundation to strengthen ethical education and address emerging ethical challenges in their professional practice. A total of 150 students in physiotherapy, nursing, and psychology at the European University of Valencia were evaluated through an Ad-Hoc survey. The scale measured bioethical knowledge with 19 Likert-scale items. Internal consistency was adequate (α = 0.872). Statistical analysis revealed significant differences in bioethical knowledge among the studied degrees (p<0.05). First-year students scored higher on “The end justifies the means” and “I know the principle of beneficence. ” First and third-year students valued equality in patient treatment. In applied ethics, fourth-year students stood out.

In this international and interdisciplinary collection of critical essays, distinguished contributors examine a crucial premise of traditional readings of Plato's dialogues: that Plato's own doctrines and arguments can be read off the statements made in the dialogues by Socrates and other leading characters. The authors argue in general and with reference to specific dialogues, that no character should be taken to be Plato's mouthpiece. This is essential reading for students and scholars of Plato

The philosopher is not satisfied with commonly accepted opinions and seeks a truth to which these opinions do not do justice. As a result the philosopher cannot talk about virtue and the good life in the way that the man on the street would. Yet philosophy thereby stands in danger of severing all of its ties with everyday experience and of deluding itself into thinking that it can be a purely "technical" discipline or a "science" which will grasp once and for all those truths which appear only "through a glass darkly" in our ordinary lives. But can philosophy give up its pretensions to being a "science" without simply falling back into the ambiguous, emotive, "relative" and disconnected utterances of ordinary conversation? In this dissertation I argue that dialectic as practised and discussed in Plato's early and middle dialogues is precisely a method which transcends everyday discourse while at the same time avoiding sophistic discourse, i.e., discourse which through the interchange of technical terms and general definitions gives itself the appearance of being "scientific". ;Through detailed interpretations of specific dialogues I show that the knowledge sought by dialectic is non-propositional and yet is attainable only through the actual process of examining and refuting propositions. In this way the dialectician both rises above the vague intuitions of ordinary experience and also does not think that the truth he seeks can be contained in an "ideal language" or in a "tight argument" or in an apt metaphor. What the "know-how" of dialectic provides is insight or understanding rather than any form of propositional certainty. In the middle dialogues an alternative method is introduced capable of providing propositional results: the method of hypothesis. I argue, however, that this method is always seen as a second best to the dialectic which "destroys hypotheses" in awakening knowledge which cannot be expressed in a proposition. A translation and interpretation of the "philosophical digression" of the Seventh Letter helps bring together in conclusion the main features of dialectic