Francisco Gonzalez

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

Aristotle notoriously begins his examination of being in the sense ofdunamisandenergeiainMetaphysicsTheta with what he describes as the sense that is ‘most dominant’ but not useful for his present aim. He proceeds to define the not-useful sense ofdunamisas “the principle of change in something else or in itself qua other”, along with other senses derived from this primary sense. But what then is the useful sense? All that Aristotle tells us at the outset is that it is a sense that extends “beyond things spoken of only in relation to motion” and nowhere in Book Theta does he explicitly identify the useful sense as such. This has allowed for very different interpretations of the useful sense in the literature, the primary ones being that it is (1) ‘possibility’, (2) the potential to receive a form, (3) being-potentially-x understood modally as encompassing all specific senses ofdunamis, and (4) capacity for substantial change. The present paper argues that there are significant problems with all of these suggestions and defends an identification of the useful sense ofdunamiswith the sense that Aristotle explicitly opposes to the not-useful sense at the start of Theta 8:phusis(‘nature’). This goes hand-in-hand with an identification of the useful sense ofenergeiawith ‘activity’ as distinguished from motion/change at the end of Theta 6. What makes these senses ofdunamisandenergeiathe useful ones for Aristotle’s present aim is that they are required to explain fully the priority ofenergeiatodunamisin substance defended in Theta 8, they support the identification in Theta 9 ofenergeiawith the good, and they explain the unity of the only substances that Aristotle recognizes as being genuinely substances: natural living substances.

El presente trabajo tiene como intención aproximarnos a la historia de la Venerable Orden Tercera Servita de Sevilla. Esta institución religiosa de laicos tuvo un especial protagonismo en la ciudad durante los siglos XVIII, XIX y primeros años del siglo XX. El artículo comienza con un breve recorrido por los aspectos más conocidos de la Familia de Siervos de María. A continuación, se exponen los orígenes de la misma centrados en la primitiva Hermandad de Nuestra Señora de los Dolores de San Marcos. Posteriormente, y como núcleo central del estudio, desarrollamos unas notas sobre su evolución histórica como Orden tercera así como un análisis de su organización interna y funcionamiento.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Scrivere nell'anima: verità, dialettica e persuasione in Platone; and: Oralità e scrittura in PlatoneFrancisco J. GonzalezFranco Trabattoni. Scrivere nell'anima: verità, dialettica e persuasione in Platone. Firenze: La Nouva Italia Editrice, 1994. Pp. 396. Paper, 24000 Lire.Franco Trabattoni. Oralità e scrittura in Platone. Milano: Università Degli Studi di Milano, 1999. Pp. 125. Paper, 16000 Lire.Trabattoni's masterful 1994 book, which the shorter 1999 book supplements in important ways, offers nothing less than a refreshingly new and provocative interpretation of Plato's philosophy as a whole that makes it neither "conclusive-dogmatic" nor "problematic-sceptical" (7, 41-47, 161, 361-3). For Plato, on Trabattoni's account, while objective truth exists, any logos is incapable of fully expressing it and therefore refutable (158). On the other hand, dialectic can arrive at a logos sufficient (hikanos) for persuading a particular interlocutor in the context of a particular discussion (119-120), and thus for ethical and political action (330). Truth is therefore to be found onlyin dialogue (75-6, 338): that is, only where one person persuades another (249, 252, 328-9; 1999, 75). Persuasion and homologia are thus a necessary, though not sufficient condition of truth: only when capable of responding repeatedly to a wide variety of questions and objections does a persuasion deserve to be called "true" (158-9, 252, 329). This view rejects both the sophistical identification of truth with persuasion as such and the dogmatic identification of truth with universal doctrines.Because persuasion and homologia are thus essential to it, philosophy cannot be an objective science but must always be at its core a form of rhetoric (239, and thus protreptic and ad hominem, 165-6, 355, 359), which is what Trabattoni takes the Phaedrus to show (48-99). In 1999 Trabattoni brilliantly demonstrated the unity of the Phaedrus by showing how both the discussion of eros and the critique of writing are closely linked to this conception of philosophy as rhetoric (54-93). Philosophy is not, however, the kind of rhetoric that, focused on words rather than truth, fails to persuade in a way that is stable and enduring (87; 1999, 75-6).In the course of defending his "dialectical-dialogical" interpretation, Trabattoni provides an extraordinarily thorough and insightful critique of another interpretation that claims to offer a new Plato and that has become very influential in Trabattoni's native Italy: the "esotericist" interpretation, according to which fundamental questions left open by the dialogues are answered by a doctrine of principles which Plato communicated only orally. Trabattoni's 1999 book provides a very helpful account of the history and motives of the debate surrounding Plato's unwritten teachings, with regard to both their content and their significance (1-42). I see the following points of Trabattoni's critique as seriously challenging and, if unanswered, even discrediting the esotericist position: [End Page 269]1) While the esotericists interpret the critique of writing in the Phaedrus as arguing for the superiority of oral discourse as such, Trabattoni interprets it as arguing instead for the superiority of the dialogical situation in which interlocutors can be chosen and their questions and objections addressed (19-26; 1999, 83). Fixed oral doctrines would be no more dialogical than written doctrines and thus no more capable of engendering knowledge "in the soul" (63), much less of constituting this knowledge (25). What would be superior to Plato's writings, according to the Phaedrus, is a dialogue with Plato, not what Plato said orally, lifted out of its dialogical context and reported in writing by Aristotle (115; 1999, 84-5, 124). Trabattoni interprets the Seventh Letter, in his complementary accounts of 1994 and 1999, as similarly contradicting, rather than confirming, the esotericist interpretation (210-11; 1999, 116-9).2) Thomas Szlezàk has interpreted those passages where the main interlocutor deliberately leaves something out of the discussion ("Aussparungstellen") as referring to unwritten doctrines. Trabattoni argues that they are instead meant to indicate to the unknown reader, whose possible objections and questions cannot be anticipated, the possibility of proceeding further in the discussion (112-3, 182; 1999, 124). "[W]hen the dialogues are silent, they are silent always where there no...

A partir de la recabación de testimonios profesionales y de pregrado, se describe la elaboración de un proyecto de divulgación de la filosofía en la Universidad Autónoma del Estado de México, se exponen diferentes enfoques que parten de las necesidades académicas, escolares y se extiende a la oralidad vivencial, virtual y de interconexión en diferentes plataformas tecnológicas que cubren diversos segmentos de población con el propósito de divulgar a la filosofía a partir de nuevas estrategias de comunicación filosófica, así como descubrir nuevos enfoques didácticos de transmisión del conocimiento y la cultura filosófica en el centro de México.

Francisco J. Gonzalez - Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Buchern - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 354-355 Thomas A. Szlezák. Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Büchern. Sankt Augustin: Academia, 2003. Pp. viii + 160. Cloth, € 24,50. The first part of this book consists of a series of lectures delivered at the University of Macerata in April 2000. These lectures provide a detailed and illuminating analysis of the middle books of the Republic, with the focus naturally on the three great similes. Appended to these lectures are three previously published articles on the Cave Analogy, the Idea of the Good, and Rafael Ferber's supposedly "skeptical interpretation" of Plato . While some repetition is unavoidable in such a compilation, the different parts of the book for the most part complement and..