Marlén González

This paper explores the fundamental theses of the capabilities approach and differentiates it from notions of development that are more focused on the generation of wealth and growth. The paper emphasizes the importance of action in the development of life projects and describes the importance of emancipation in exercising freedoms. It then describes the education challenges from the perspective of the capabilities approach. It situates the importance of this approach in the Latin American context, where freedom is closely linked to the pursuit of social justice. Finally, it describes the different areas of application of the capabilities approach in education and points out the limitations of formal education in the contemporary world.

Code-based cryptography is currently the second most promising post-quantum mathematical tool for quantum-resistant algorithms. Since in 2022 the first post-quantum standard Key Encapsulation Mechanism, Kyber (a latticed-based algorithm), was selected to be established as standard, and after that the National Institute of Standards and Technology post-quantum standardization call focused in code-based cryptosystems. Three of the four candidates that remain in the fourth round are code-based algorithms. In fact, the only non-code-based algorithm (SIKE) is now considered vulnerable. Due to this landscape, it is crucial to update previous results about these algorithms and their functioning. The Fujisaki-Okamoto transformation is a key part of the study of post-quantum algorithms and in this work we focus our analysis on Classic McEliece, BIKE and HQC proposals, and how they apply this transformation to obtain IND-CCA semantic security. Since after security the most important parameter in the evaluation of the algorithms is performance, we have compared the performance of the code-based algorithms of the NIST call considering the same architecture for all of them.

Esta investigación ha sido motivada con la intención de analizar las ejecuciones morfológicas en dos grupos de niños procedentes de dos ambientes sociales y educativos diferentes. Concretamente, un grupo de niños-as procede de un ambiente socioeducativa de clase media (n=33) y otro grupo con desventaja medioambiental, de un ambiente social de clase baja (n=34), estando sus edades comprendidas entre 7 años y 6 meses, y 9 años. Los niños-as respondieron a un conjunto de subpruebas morfológicas, unas inventadas y otras reales: las primeras estaban destinadas a medir la capacidad para aplicar reglas morfológicas inventadas sin carga léxicosemántica específica, no estando mediatizadas por aprendizajes anteriores;…

This paper offers an analysis of the ideas of freedom, evil and forgiveness in order to cross the border between the philosophical discourse itself and the religious or kerygmatic discourse in Paul Ricoeur’s work. By passing through these ideas, we will be able to distinguish three possible forms of contact between philosophy and religion. Thus, we will first talk about an approximation; then, we will try to define the border or separation that Ricoeur establishes between the two based on the question of hermeneutics. Finally, we will raise the possibility of a forgetting of borders brought about by the problem of forgiveness and fault. Having as its main axis the problem of evil in the thought of the French philosopher, our main thesis will be to argue that with the proposal of difficult forgiveness culminates a dialogue between philosophy and religion in which the boundaries between one and the other vanish.

Nuestro trabajo ofrece una interpretación de la categoría del “perdón difícil”, expuesto en La memoria, la historia, el olvido a partir de la dialéctica entre amor (ágape) y justicia, presentada por Ricoeur en diferentes momentos de su filosofía. Retomamos, especialmente, los aportes presentes en Amor y Justicia a propósito de dicha dialéctica. Sostenemos que una interpretación de este estilo es solidaria de una comprensión más acabada de los límites y los alcances del perdón en dicha obra y en la filosofía ricoeuriana. Nuestro objetivo principal es mostrar que el perdón debe ser comprendido desde su relación con la justicia y que esto permite rechazar las lecturas que lo ubican como posibilitador o garante de la impunidad y la injusticia.