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My aim in this article is to argue that Henry James’s Washington Square(1880) is an unacknowledged reworking of Jane Austen’s Mansfield Park (1814). To this purpose, I have analyzed both narratives as fictions of domestic alienation in which the heroines refuse to allow their individuality to be subdued by; (a) patriarchal authority and parental mismanagement; (b) the interferences and meddlings of their manipulative aunts; or (c) the libertine corruption of their deceitful suitors. Although they have been subjected to coercion and manipulation, Fanny Price and Catherine Sloper rebel against the pressures of parental authority and emerge as the true preservers of moral integrity. Mi objetivo en este artículo es argumentar que Washington Square(1880), de Henry James, es una rescritura no reconocida de Mansfield Park(1814), de Jane Austen. Para ello, he analizado ambas narraciones como ficciones de alienación doméstica en las que las heroínas se niegan a permitir que su individualidad sea subyugada por; (a) la autoridad patriarcal y la mala gestión paternal; (b) las interferencias y las intromisiones de sus manipuladoras tías; o (c) la corrupción libertina de sus engañosos pretendientes. A pesar de haber sido sometidas a coacciones y manipulaciones, Fanny Price y Catherine Sloper se rebelan contra las presiones de la autoridad paterna y emergen como las verdaderas preservadoras de la integridad moral.

En este trabajo abordo un caso específico del problema clásico de la individuación en la Filosofía de la Biología: el de las colonias de insectos, y en particular, de hormigas. El carácter individual de un conjunto de hormigas que forman una colonia puede ser objeto de controversia, ya que, desde un punto de vista intuitivo, no parece constituir un individuo. Mi objetivo es demostrar que las colonias de hormigas son individuos biológicos. Para ello, me centro en dos de los tipos de individuos más estudiados en la Filosofía de la Biología: los funcionales y los evolutivos, y examino si las colonias de hormigas cumplen con las condiciones necesarias para ser consideradas individuos en estos términos.

Las actuales sociedades de mercado han dado lugar a situaciones de extrema desigualdad y descontento social, lo que constituye una de las principales causas de la actual crisis de la democracia en casi todos los países de Occidente, en especial en Latinoamérica. Debido a lo anterior, han vuelto a cobrar vigencia las tesis que desde un principio hicieron frente a la concepción liberal de la libertad y la democracia. En este ensayo se examinan brevemente estas corrientes “contraliberales” de la democracia y se ponen en evidencia serios inconvenientes a los que pueden llevar por cuenta de uno de sus elementos esenciales: el cultivo de la virtud cívica de las personas y la identidad y responsabilidad con la sociedad que aquélla implica.

The question about the subject involves us in different kinds of problematics that seem irresolvable, however, the subject in his own inquiry about himself can expose and communicate them. The affairs that interpellate the subject clearly refer the individual self but this self is-being in life and is able of self-recognizing in its relation to the world. In this study, following Edgar Morin, we will try to show that the subject is simultaneously con-formed in a web which is both social and individual and that it must be considered in this way to be understood.

There have been many studies that have attempted to address the complexity underlying manufactured ceramic assemblages after the conquest of Rome. So much so that today it is possible to easily find a great amount of typological lists, which mostly help to clearly establish linear temporal sequences. A reality that is most probably very different from the one that really occurred around the people responsible for carrying out their manufacturing. This paper aims, as far as possible, to overcome this lacuna by providing an alternative view about potter craftsmanship at the dawn of the Iron Age, as well as the impact it suffers as a result of the Roman conquest and acculturation. Through technology and the concept of Technical Operational Chain it is possible to glimpse a series of changes and technical resistances, which not only help to understand the intrinsic characteristics of the pottery work that occurred two thousand years ago, but also the idiosyncrasies of a society which is continually evolving.

La biología divide la naturaleza en una pluralidad de entidades individuales (como genes, células, virus, organismos, especies). El llamado problema de la individualidad biológica puede definirse por dos preguntas centrales. Una pregunta empírica destinada a explicar cómo y por qué una colección de entidades biológicas puede conformar un individuo y una pregunta ontológica que busca responder qué es un individuo biológico en general. En esta investigación abordaré la pregunta empírica desde una aproximación pluralista y epistémica. Argumentaré que la diversidad de criterios y prácticas utilizados por la biología para individuar la naturaleza no es un estado transitorio de la investigación científica y debería conservarse.

Designed for upper level undergraduate and graduate level students inquiring about the psychology of personality and individual differences, this textbook focuses on the personality traits and related characteristics that make each person unique. Basic principles of personality measurement are explained and crucial scientific questions of personality psychology are examined via a reader-friendly style and various boxes of interesting asides to keep students' attention.Unlike lower-level texts written from a historical perspective that concentrate solely on theory, this textbook summarizes and integrates the contemporary research available about individual differences.*Emphasizes current research and major t.

After nearly thirty years in development with numerous setbacks that were chronicled in the 2002 documentary Lost in La Mancha, Terry Gilliam’s film The Man who Killed Don Quixote (starring Adam Driver and Jonathan Pryce) was released in 2019 to mixed reviews. The movie will doubtless foster critical discussions of Gilliam’s engagement with Miguel de Cervantes’ best-known work for years to come, as the director’s treatment of Cervantine themes offers new readings of Don Quixote. I explore one such reading here by tracing the use of giants in both works and the individualism that these giants bring out in the works’ protagonists. The two works provide complementary solutions to a common problem: what should a protagonist in a position of privilege do when confronted by people who are not privileged? As we shall see, both works portray the non-elites as giants. In a loose sense, these giants evoke Abraham Bosse’s frontispiece for Thomas Hobbes’ Leviathan, a single body composed of many smaller ones showing the power of the many, though, in our discussion here, they are not united under a single sovereign. Rather, the giants capitalize on the tension between the protagonist and society.

El objetivo de este artículo es destacar, en la obra de Émile Durkheim, los componentes teóricos pertinentes para estudiar las transformaciones del hecho religioso en la modernidad tardía. Para alcanzar este objetivo se realiza un análisis conceptual de la teoría de la secularización, de la obra de Durkheim en lo que concierne a la religión, así como de la literatura sobre las nuevas formas del creer, revisando particularmente lo que ha sido llamado el “giro espiritual”, una tendencia en la que las personas se consideran como “espirituales pero no religiosas”. Mediante este análisis se encuentra que la teoría de la secularización es cuestionada por quienes argumentan que la religión no declina sino que se transforma, dando lugar a expresiones inéditas que no corresponden con los formatos institucionales de lo que convencionalmente se conoce como “organizaciones religiosas”. Los debates que se viven en la sociología de la religión en torno a la secularización se aclaran, sin embargo, si se precisa la definición del concepto de “religión”, algo que Durkheim se esmeró en hacer. Lejos de haber afirmado que los fenómenos religiosos se extinguirían con el avance de la modernidad, Durkheim plantea el concepto de “lo sagrado” como una categoría analítica fundamental para reconocer los fenómenos religiosos más allá de las religiones institucionalizadas, e incluso para identificar nuevas religiones que surgen en sectores sociales altamente modernizados. Tal es el caso del interés contemporáneo y transnacional por la “espiritualidad” de parte de un sector social que, reivindicando la libertad y autonomía individuales, rechaza todo tipo de pertenencia o fidelidad a las religiones convencionales. Así, se concluye que el marco teórico de Durkheim permite cuestionar cada uno de los tres principales componentes de la teoría de la secularización (diferenciación de las esferas, privatización y declive de la religión), al mismo tiempo que nos permite afirmar que el “giro espiritual” es una religión propiamente dicha, cuyo ancestro es lo que el célebre sociólogo llamó la “religión del individuo”.   The aim of this article is to highlight, in the work of Émile Durkheim, the relevant theoretical components to study the transformations of religious manifestations in late modernity. To achieve this goal, a conceptual analysis of the theory of secularization, of Durkheim’s work on religion, as well as of the literature on new forms of belief is carried out, particularly reviewing what has been called the “spiritual turn”, a tendency in which people consider themselves as “spiritual but not religious”. Through this analysis, it is found that the theory of secularization is questioned by those who argue that religion does not decline but transforms itself, giving rise to unprecedented expressions that do not correspond to the institutional formats of what are conventionally known as “religious organizations”. The debates in the sociology of religion about secularization become clearer, however, if the definition of the concept of “religion” is clarified, something that Durkheim took pains to do. Far from having asserted that religious phenomena would become extinct with the advance of modernity, Durkheim posits the concept of “the sacred” as a fundamental analytical category for recognizing religious phenomena beyond institutionalized religions, and even for identifying new religions that emerge in highly modernized social sectors. Such is the case of the contemporary and transnational interest in “spirituality”\" on the part of a social sector that, claiming individual freedom and autonomy, rejects any kind of belonging or fidelity to conventional religions. Thus, it is concluded that Durkheim’s theoretical framework allows us to question each of the three main components of the theory of secularization (differentiation of the spheres, privatization and decline of religion), while it also leads us to affirm that the “spiritual turn” is a religion in its own right, whose ancestor is what the famous sociologist called the “religion of the individual”.  O objetivo deste artigo é destacar, na obra de Émile Durkheim, os componentes teóricos relevantes para se pensar as transformações do fato religioso na modernidade tardia. Para tanto, é realizada uma análise conceitual da teoria da secularização, do trabalho de Durkheim sobre religião, bem como da literatura sobre novas formas de crença, particularmente revisando o que tem sido chamado de \"virada espiritual\", uma tendência na qual as pessoas se consideram \"espirituais, mas não religiosas\". Por meio dessa análise, verifica-se que a teoria da secularização é questionada por aqueles que defendem que a religião não declina, mas transforma, dando origem a expressões inéditas que não correspondem aos formatos institucionais das que se convencionou chamar de \"organizações religiosas\". Os debates na sociologia da religião sobre a secularização tornam-se mais claros, no entanto, se for esclarecida a definição do conceito de \"religião\", algo que Durkheim se esforçou para fazer. Longe de afirmar que os fenômenos religiosos seriam extintos com o avanço da modernidade, Durkheim postula o conceito de \"sagrado\" como categoria analítica fundamental para o reconhecimento de fenômenos religiosos para além das religiões institucionalizadas e mesmo para a identificação de novas religiões que emergem em setores sociais altamente modernizados. É o caso do interesse contemporâneo e transnacional pela \"espiritualidade\" por parte de um setor social que, reivindicando liberdade e autonomia individuais, rejeita qualquer tipo de pertencimento ou fidelidade às religiões convencionais. Assim, conclui-se que o referencial teórico de Durkheim permite questionar cada um dos três principais componentes da teoria da secularização (diferenciação de esferas, privatização e declínio da religião), ao mesmo tempo em que nos permite afirmar que a \"virada espiritual\" é uma religião por direito próprio, cujo ancestral é o que o famoso sociólogo chamou de \"religião do indivíduo\". 

Esta investigación analiza las connotaciones que adquiere la infancia y la filiación en la novelística de José Donoso, en particular, en Coronación (1957), Este domingo (1966), El obsceno pájaro de la noche (1979) y Casa de campo (1978). A partir del análisis de este corpus, hemos podido constatar que los niños e hijos en sus novelas (1) se presentan como portadores de un afecto antigenealógico; (2) catalizan terrores y fantasías paranoicas asociadas a la pérdida de la individuación y el privilegio de la enunciación identitaria; y (3) operan como puntos de contacto aberrantes que erosionan los límites entre reinos, estratos y territorios.