La responsabilitat penal dels menors. Entre la retribució i la prevenció

Seguint les aportacions de Sutherland al desenvolupament de la teoria de l'associació diferencial, la delinqüència juvenil és producte de l'aprenentatge que els menors realitzen de conductes i valors criminals. La conducta criminal és, doncs, apresa en interacció amb d'altres persones en un grup social íntim. Lluny de semblar una teoria massa simplista en els seus postulats, aquesta engloba una sèrie de factors socials i criminològics que recolzen la meva proposta d'intervenció. Caldria, a parer meu, graduar la intensitat de la resposta penal conforme al procés evolutiu del menor. Així doncs, en l'establiment de les mesures de responsabilitat civil i penal hauríem d'estar amatents al grau de maduresa en el discerniment per part del menor d'allò que està permès i d'allò que ras i curt no es pot fer.

Discusión sobre la influencia de la corriente criminológica positivista en el discurso penal argentino.

En 10s últimos siglos diferentes corrientes de pensamiento europeas han reflexionado acerca de las características del Derecho y de la practica jurídica. Varias tendencias se han ido disputando el interds de 10s juristas especialmente en el campo delictual y en el contexto de la consolidacion de la institución carcelaria como ámbito central de ejecución de la pena privativa de libertad. En materia de Derecho Penal las dos orientaciones mas importantes de 10s siglos XVLII y XIX fueron el Positivismo y el Iluminismo (I), un debate que ilegó mas tardíamente y con menor fuerza a Argentina pero que fue una manifestación de la incorporación de 10s juristas al for0 internacional. Esa incorporación coincidia con Ia consolidacion de la criminologia positivista en Europa, fundada en el análisis de la personalidad del delincuente, en la utilización de métodos de las ciencias naturales y en paradigmas epistemológicos de tip etiolbgico: 10s representantes de esta corriente explicaban la criminalidad examinand0 las causas y 10s factores desde un punto de vista bislógico (2).

Jóvenes internados bajo la LO 5/2000 reguladora de la responsabilidad penal del menor. Estudio de casos

This research focuses on life trajectories and desistance from crime processes in a case-study qualitative sample of six offenders from 18 to 21 years old sentenced to penal custody in Barcelona, Spain.The theoretical framework comprises systemism (Mario Bunge, 2000, 2006), the life-course perspective (Elder, 1994, 2007), transition to adulthood (Casal et al., 2006) and desistance from crime as a process (Maruna, 2001; Sampson and Laub, 2003; Bottoms and Shapland, 2010; Cid and Martí, 2011).Information was collected through in-depth personal interviews and analysed through content analysis. Results show the importance of attachment to family and school institutions, as well as an effective professional training skill programme at the correctional facility to achieve a law-abiding lifestyle at adulthood.

Political philosophy, ethnology, and time: a study of the notion of historical handicap

This article starts by identifying the crucial importance of the notion of historical handicap for the present-day social sciences of Latin America. Such notion is not an original invention made by Latinamericanists. On the contrary, I demonstrate that the genealogy of the notion of historical handicap must be sought in the tradition of Western political philosophy. Such genealogy must take into account the way it was integrated into ethnological descriptions. When and how did the Other become the backward, the primitive? While this relation was secondary for ancient Greek thought, theories of historical development became the main source of ethnological categories in the modern era. Interestingly enough, this modern synthesis suited the practical purpose of justifying two successive waves of European imperialistic: the era of discoveries, and 19th century colonialism. The article concludes by raising questions about the present role and application of the social sciences.

THE SKEPTICAL CARTESIAN BACKGROUND OF HUME'S "OF THE ACADEMICAL OR SCEPTICAL PHILOSOPHY" (FIRST INQUIRY, SECTION 12)

ABSTRACT In section XII of the First Inquiry, Hume refers to the two Hellenistic schools of skepticism (Academic and Pyrrhonian) to present his own view of skepticism, which, however, depends on the ancient skeptics mainly indirectly. Hume's view of skepticism depends crucially on Descartes and post-Cartesian philosophers such as Pascal, Huet, Foucher and Bayle, who reacted skeptically to major Cartesian doctrines but followed one version or other of Descartes's methodical doubt. Although all these post-Cartesian philosophers are relevant in section XII, I focus on the topics in which Descartes himself-besides his skeptical followers-seems directly relevant. After an introductory section (I) on Julia Annas' and Richard Popkin's views of Hume's relation to, respectively, ancient and modern skepticism, I turn to section XII and examine what Hume calls (II) "consequent skepticism about the senses," (III) "antecedent skepticism," and (IV) "Academic skepticism."

PASSIONS AND EVIL IN KANT'S PHILOSOPHY

In this paper, I aim at relating passions to evil in Kant's philosophy. I begin by explaining the difference between affects and passions in the textAnthropology from a Pragmatic Point of View. Kant claims that both affects and passions are illnesses of the mind, because both affect and passion hinder the sovereignty of reason. I show that passions are worse than affects for the purpose of pure reason. Second, I relate affects and passions to the degrees of the propensity to evil in theReligion. I analyze the idea of an ethical community as a way to overcome the evil, which goes beyond political and anthropological solutions suggested by Kant.

The demonism of creation in Goethe's philosophy

Goethe's philosophy of creativity revolves around what he called das Dämonische. This essay is not meant as a definition or an explanation of demonic creation, but instead presents a demonic work par excellence, as the term "demonic" is defined by Goethe in the Elegy from Marienbad. The process of the creation of this work, as it is described by Goethe, also represents a strange exorcism, as the entire daemonic creative force of the author is transposed in this lyrical masterpiece of German and universal literature. After writing the Elegy Goethe, it is no longer demonic.