Jorge Martinez

Sección: Artículos de reflexión Palabras clave: Jesús Antonio Gómez, Dirección espiritual, conciencia, discernimiento, voluntad de Dios El artículo aborda la importancia de la dirección espiritual en la formación de una conciencia cristiana. Destaca que la dirección espiritual es un carisma de la Iglesia, esencial para aquellos que buscan una vida cristiana plena y que se centra en el discernimiento de la voluntad de Dios. Se enfatiza que la dirección debe ser ofrecida a todas las personas, incluyendo grupos diversos como jóvenes y religiosos. Po ello, el director espiritual tiene la responsabilidad de ayudar a discernir y formar la conciencia, insistiendo en que una vida apostólica sin oración carece de sentido. Además, se menciona la necesidad de contar con directores espirituales fieles que guíen a los creyentes en su camino hacia la santidad y la fidelidad en el ministerio sacerdotal. Las conclusiones resaltan que Dios actúa a través de la comunidad y que la dirección espiritual contribuye significativamente a la formación permanente de los sacerdotes y a la vida de fe de todos los creyentes.

The use of omega fatty acids during pregnancy and lactation could be a beneficial strategy to improve health and production in ruminants. In this study, the effect of the dietary addition of c9, t11 and t10, c12 isomers of conjugated linoleic acid (CLA) in pure soybean oil (T1) was compared with pure soybean oil (T2) and soybean oil discarded after frying fish (Centropomus undecimalis, Pagrus pagrus, and Caranx crysos; T3) on the fatty acid profile in ewe milk and the tissues of their lambs. Forty-five multiparous ewes (East Friesian × Katahdin), 32 to 35 months old, 70 days pregnant, were randomly assigned to one of the three experimental diets. The fatty acid profile, total solids, fat, protein, and lactose in milk were determined 14 days postpartum. Fifteen lambs from each treatment were sacrificed at 70 days of age, and the fatty acid profiles in perirenal fat, muscle, and brain were determined. In milk, fat and total solids content were lower with T1. On the other hand, linoleic acid content, the sum of omega-6 and DHA were higher in T1 compared to other groups (p < 0.05). In the brain, stearic acid and linoleic acid concentration increased with T1; eicosapentaenoic acid decreased and omega-3s increased with T3, while DHA was lower in T2 (p < 0.05). The addition of CLA isomers or discarded soybean oil in ewe diet from pregnancy to lactation is advantageous for the ewe since less energy in the form of milk fat is lost. In addition, increasing the concentration of omega fatty acids in ewe diet to improve omega fatty acids in lamb’s brain could be a feed strategy to increase their productivity and health.

Cultural evolution is the theory of evolution by means of natural selectionSelection in the realm of culture. The development of cultural evolution over the last few decades has gained great importance. In this chapter, I analyze Jean Gayon’s critical analysis of what he calls the “modes” of cultural evolution (Gayon, 23:139–150, 2005). These “modes”, for Gayon, are sets of research programs inspired by the same paradigmParadigm; they take for granted the existence of a close relationship between biological and human social phenomena. In addition, each of these modes seeks to connect the biological, the social, and even the physical sciences. One of the main differences between these modes is the importance they give to biology in anthropology. Since cultural evolution has grown into a field of great importance today, reflecting on Gayon’s critical appraisal regarding the strengths and weaknesses of these modes takes on a particular relevance. In conclusion I put forward some of my own criticisms of the work of Gayon regarding his assessment of the modes of cultural evolution; I suggest that a new study carried out in the spirit of the one undertaken by Gayon in 2005 could make a major contribution to the development of CE theory.

La evidencia comparativa reciente sugiere que algunas especies no humanas sienten empatía hacia otros congéneres, la cual es una capacidad necesaria para la presencia y evolución de la moralidad. Por otro lado, la Hipótesis del Cerebro Social plantea relaciones entre la evolución de la neocorteza cerebral en primates y el tamaño de sus grupos sociales. Este artículo vincula estas ideas al señalar que: (i) la empatía y la moralidad son subproductos de la expansión de la neocorteza cerebral, y (ii) la función de tales capacidades es facilitar la cooperación entre individuos, aumentando su cohesión social. Recent comparative evidence suggests that some nonhuman species feel empathy towards fellow group members and empathy is a necessary capacity for the presence and evolution of morality. On the other hand, the Social Brain Hypothesis suggests relationships between the evolution of brain's neocortex in primates and the size of their social groups. This paper links these ideas by suggesting that (i) empathy and morality are by-products of the expansión of brain's neocortex, and that (ii) the function of such capacities is to facilitate cooperation between individuals, increasing their social cohesion

This article shows to what extent the new situation in our late-modern societies can see a further deepening of the social control typical of soft totalitarianism we experience in our globalised democracies, through the mechanisms already denounced by Arendt in her The Origins of Totalitarianism (1951): the promotion of rootlessness and superfluity. In particular, the paper focus on what Eliot (1927) called the hollow man or what philosophy and sociology have called the one-dimensional man, the absent subject or the saturated self, which the technological, social, cultural and economic environment in which we live so favours. The article diagnoses the reasons and means by which the alienation of the subject occurs, but proposes narrative and testimony as ways of combating social control of a psychopolitical kind [1]. [1] Investigación financiada por el proyecto del Banco de Santander – CEU titulado “Control social, posmodernidad y comunidad política” (COSOPOC) con código B920PR02 // FUSPBC-PPC14/2018.

It is not yet clear which response behavior requires self-regulatory effort in the moral dilemma task. Previous research has proposed that utilitarian responses require cognitive control, but subsequent studies have found inconsistencies with the empirical predictions of that hypothesis. In this paper we treat participants’ sensitivity to utilitarian gradients as a measure of performance. We confronted participants (N = 82) with a set of five dilemmas evoking a gradient of mean utilitarian responses in a 4-point scale and collected data on heart rate variability and on utilitarian responses. We found positive correlations between tonic and phasic HRV and sensitivity to the utilitarian gradient in the high tonic group, but not in the low tonic group. Moreover, the low tonic group misplaced a scenario with a selfish incentive at the high end of the gradient. Results suggest that performance is represented by sensitivity correlated with HRV and accompanied with a reasonable placement of individual scenarios within the gradient.