A causação mental segundo o realismo prático de Lynne Rudder Baker

The aim of this paper is to reflect on the problem of mental causation according to Lynne Rudder Baker’s Practical Realism. I try to show how the pragmatic assumptions of the philosopher allow her to criticize the prevalent views about the relation between mind and body, the Cartesian dualism, and, especially, the Jaegwon Kim’s reductionist materialism, as well as to restore and bypass, not without problems, the difficulties inherent in those approaches.

Außerirdische im amerikanischen Sciencefiction-Film

Die vorliegende Dissertation untersucht die Darstellung von außerirdischen Lebensformen im amerikanischen Sciencefiction-Film in Form eines filmhistorischen Gesamtüberblicks.Noch bevor der 1. Weltkrieg begann, waren die meisten Genremerkmale, die den Sciencefiction-Film bis heute charakterisieren, bereits erdacht. Die wenigen Sciencefiction-Filme, die Außerirdische zeigten, fügten sich jedoch sehr gut in den verspielten, märchenhaften Sciencefiction-Film der Vorkriegszeit. Bis sich das Topos des Außerirdischen als eigenes Subgenre etablieren konnte, sollten aber noch einige Jahrzehnte vergehen. Im Jahr 1950 nahm das Interesse am Weltraum schlagartig zu. Bei der Darstellung der fremden Wesen orientierte man sich zunächst an irdischen Vorbildern und es entstanden zahlreiche humanoide, tierische, pflanzliche, mineralische und amorphe außerirdische Lebensformen, die dem Menschen oft überlegen waren. In den 60ern brach der Mensch häufiger selbst in den Weltraum auf - immer öfter standen Menschen und Außerirdische nun auf gleicher Stufe. In den 70ern wurden die märchencharakteristischen Begriffe Gut und Böse durch Außerirdische verkörpert. In den 80ern gelang es dem Guten, sich durchzusetzen. Einige wunderbare Freundschaften zwischen Menschen und Außerirdischen entwickelten sich und Außerirdische wurden in die menschliche Gesellschaft integriert. Damit scheinen aber alle Spielarten des Guten gezeigt zu sein und in den 90ern ist wieder Raum für Geschichten, in denen Außerirdische das Böse verkörpern.

Der Vergleich der deutschen und der schweizerischen Rundfunkordnung unter dem Aspekt des Dualismus

Der Vergleich der deutschen und der schweizerischen Rundfunkordnung unter dem Aspekt des Dualismus 1.Einleitung: Bedeutung und Grundlagen des „Dualismus“ 2.Das „duale System“ in der deutschen Rundfunkordnung 2.1 Die Genese des „dualen Systems“ - Historische und rechtliche Rahmenbedingungen 2.2 Die aktuelle Ausgestaltung des „dualen Systems“ 2.3 Das „duale System“ im europäischen Raum – europarechtliche Einflüsse und Vorgaben 3. Das „duale System“ in der schweizerischen Rundfunkordnung 3.1 Die Genese des „dualen Systems“ - Historische und rechtliche Rahmenbedingungen 3.2 Die aktuelle Ausgestaltung des „dualen Systems“ 3.3 Vergleichende Betrachtung unterschiedlicher Ausprägungen des „dualen Systems“ im Rahmen der Revision des RTVG 4. Vergleichende Betrachtung der „dualen Systeme“ 4.1 Historische und gesetzliche Rahmenbedingungen 4.2 Die spezifischen Besonderheiten des schweizerischen Rundfunkmarktes 4.3 Die einzelnen Elemente der Rundfunkordnung 5. Endergebnis Duale Systeme im Bereich des Rundfunkrechtes bedeuten Koexistenz von privaten und öffentlich-rechtlichen Rundfunkveranstaltern. Die in der Verfassung der Bundesrepublik Deutschland angelegte Rundfunkordnung ist im wesentlichen durch die Rechtsprechung des Bundesverfassungsgerichts geprägt worden. Das aufgrund dieser Vorgaben gewachsene duale System besteht aus einem starken öffentlich-rechtlichen Rundfunk, dessen Position durch die vorrangige Finanzierung aus Gebühren privilegiert wird. Im Gegenzug wird ihm die zentrale Aufgabe zur Sicherung der Grundversorgung zugewiesen. Daneben bestehen die privaten Rundfunkveranstalter, die sich aus Werbeeinnahmen und Nutzungsentgelten finanzieren und insoweit dem Wettbewerb im Markt in höherem Maße ausgeliefert sind. Im europäischen Bereich fällt der Schutz von Pluralismus und Meinungsvielfalt in erster Linie in den Zuständigkeitsbereich der Mitgliedstaaten. Die Medienlandschaften der Mitgliedstaaten sind durch vielfältige Eigenheiten und Traditionen geprägt, die gerade erhalten bleiben sollen. Die Ausgestaltung des dualen Systems im europäischen Rahmen wirft mithin Bedenken allein im Hinblick auf die Finanzierung der öffentlich-rechtlichen Veranstalter aus öffentlichen Ressourcen und die darauf basierende Wettbewerbsverzerrung auf. Mit dem Radio- und Fernsehgesetz von 1991 wurde in der Schweiz ein duales Rundfunksystem eingeführt. Das Treuhandmodell wurde ergänzt durch das Marktmodell. Allerdings galt das duale System für Rundfunk und Fernsehen in der Schweiz nur in der abgeschwächten Form eines staatlich geordneten Wettbewerbs. Es bestand ein Drei-Ebenen-Modell, das eine direkte Konkurrenz zwischen der nationalen Dachorganisation SRG (Schweizerische Rundfunkgesellschaft) und privaten Unternehmen weitestgehend vermied. Die Hauptverpflichtung des Service public oblag der SRG, die auch die Gebühren erhielt. Daneben wurden allerdings alle Veranstalter zu Service-public-Leistungen verpflichtet. Im Gegenzug dazu sah der Gesetzgeber in marktschwachen Regionen ein Gebührensplitting vor. Mit dem neuen RTVG soll dem Service Public eine Bestands- und Entwicklungsgarantie zugesichert werden. Anstelle einer scharfen Trennung zwischen gebühren- und werbefinanzierten Anbietern mit entsprechend unterschiedlichen Funktionen im Mediensystem sollen allerdings die elektronischen Medien in der Schweiz großflächig subventioniert und vermehrt mit Leistungsaufträgen gesteuert werden. Gerade auf lokaler Ebene wird eine Ausweitung des Gebührensplittings vorgesehen. Nicht nur einer, sondern eine Vielzahl von Veranstaltern soll künftig mit der Grundversorgung beauftragt werden. Insbesondere der Service public régional soll von privaten Anbietern und der SRG erbracht werden. Eine Inpflichtnahme sämtlicher privater Rundfunkveranstalter wird indes nicht vorgesehen. Anhand dieser Masterarbeit sollen weiterhin die Unterschiede herausgearbeitet werden, die einzelne nationale Rundfunksysteme aufweisen können und damit auch die rundfunkpolitischen Modelle trotz des gleich bleibenden Grundgedankens, hier des Dualismus. Die Modelle sind stets in ihrem spezifischen politischen und kulturellen Kontext zu sehen, woraus sie historisch gewachsen sind. Durch den Vergleich sollen auf der einen Seite die Probleme der Rundfunkmodelle dargelegt werden, die diesen unabhängig von ihrer Ausgestaltung in mehr oder minder ausgeprägter Form generell innewohnen (Definition der Grundversorgung - des Service public/ Ressourcenknappheit/ Krisen des dualen Systems). Andererseits sollen die spezifischen Probleme der Schweiz aufgrund ihrer mehrsprachigen, kleinstaatlichen Struktur verdeutlicht werden (Hoher Marktanteil an ausländischen, überwiegend deutschsprachigen Programmen an der Fernsehnutzung; Mehrsprachigkeit; Kleinräumigkeit von Zuschauer- und Zuhörermärkten sowie der Werbemärkte).

Edizione commentata della Cronaca di Venezia di Giovanni Tiepolo (XVI-XVII sec.)

Il seguente studio propone l'esame di una cronaca veneziana del XVI secolo, inedita, dalle origini al 1538/39, che parte della tradizione manoscritta attribuisce al Patriarca di Venezia Giovanni Tiepolo (1619-1631), parte ad Agostino degli Agostini, (1530-1574), un patrizio veneziano il cui nome è legato essenzialmente ad una cronaca dal 421 al 1570. Indipendentemente da chi sia il primitivo autore, la cronaca, di discreto pregio per la storia interna e il funzionamento delle istituzioni veneziane, presenta elementi di spiccata originalità dal punto di vista compositivo e formale che la pongono in una prospettiva storiografica alternativa al dualismo tra la storiografia ufficiale promossa per pubblico decreto e l'iniziativa privata dei diaria del XV-XVI. La cronaca veneziana, abbandonata per formule più sofisticate e innovative di diffusione dell'informazione pubblica, sopravvive, formalmente immutata nella sua arcaicità, rinnovandosi nella tendenza a creare compendi ricchi di documenti e di elenchi, destinati ad aiutare la nobiltà ad orientarsi nel mondo socio-politico contemporaneo. Si consuma così il divorzio fra l'informazione tecnico-politica utile al patriziato nello svolgimento del suo lavoro e la storiografia pubblica che, di fronte alle varie esigenze e ai diversi generi letterari, sceglie ideologicamente di abbracciare il genere delle laus civitatis e della storiografia laudativa ed encomiastica. In questo contesto si inserisce la Cronaca esemplata dal Patriarca Giovanni Tiepolo, chiaro esempio di un tentativo di razionalizzazione dell'informazione in cui le notizie e gli elementi non ritenuti immediatamente utili come le lunghe liste dei 41 elettori, le promissioni ducali, nonchè singoli episodi ed eventi trattati, trovano una collocazione esterna alla cronaca, in quello che Reines definisce l'ormai nascente archivio politico del XVI secolo.

Reti sociali e realtà aumentata: la digitalizzazione della vita quotidiana

Il mio progetto di ricerca è nato da una riflessione concernente una domanda fondamentale che si pongono gli studiosi della comunicazione digitale: le attuali tecnologie mediali che hanno creato nuovi modelli comunicativi e inaugurato inedite modalità di interrelazione sociale conducono a un dualismo digitale o a una realtà aumentata? Si è cercato di dare una risposta a questo interrogativo attraverso un’indagine compiuta su un social network, Facebook, che è la piattaforma digitale più diffusa nel mondo. L’analisi su Facebook, è stata preceduta da una riflessione sui concetti dello spazio e del tempo elaborati dalla letteratura filosofica e sociologica. Tale riflessione è stata propedeutica all’analisi volta a cogliere l’impatto che hanno avuto sulla relazionalità intersoggettiva e sulle dinamiche di realizzazione del sé l’interazione semantica nello spazio delimitato della piazza tradizionale, la molteplicità e la potenza seduttiva delle offerte comunicative dei media elettronici nella estensione della piazza massmediale e soprattutto la nascita e l’affermazione del cyberspazio come luogo della comunicazione nella piazza digitale. Se la peculiarità della piazza tradizionale è nel farsi dei rapporti face to face e quella della piazza massmediale nella funzione rilevante della fonte rispetto al destinatario, la caratteristica della piazza digitale consiste nella creazione autonoma di un orizzonte inclusivo che comprende ogni soggetto che si collega con la rete il quale, all’interno del network, riveste il doppio ruolo di consumatore e di produttore di messaggi. Con l’avvento dell’online nella prassi della relazionalità sociale si producono e si attuano due piani di interazioni comunicative, uno relativo all’online e l’altro relativo all’offline. L’ipotesi di lavoro che è stata guida della mia ricerca è che la pervasività dell’online conduca all’integrazione dei due segmenti comunicativi: l’esperienza della comunicazione digitale si inserisce nella prassi sociale quotidiana arricchendo i rapporti semantici propri della relazione face to face e influenzandoli profondamente.

Monismo e dualismo nei rapporti tra Cedu e ordinamento costituzionale interno. Fonti e processi interpretativi

La tesi analizza i rapporti tra l’ordinamento italiano e la Cedu, in particolare la collocazione della Cedu all’interno del sistema delle fonti alla luce della modifica dell’art. 117, comma 1 Cost. Si tratta di un tema molto dibattuto in dottrina, specialmente a seguito dell’entrata in vigore del Trattato di Lisbona. Questa tematica risulta strettamente connessa al profilo dell’interazione tra la Corte di Strasburgo e la Corte costituzionale e i giudici ordinari. L’analisi del profilo statico concernente lo status della Cedu nel sistema italiano deve quindi essere accompagnata dall’esame del profilo dinamico, relativo al ruolo della giurisprudenza della Corte di Strasburgo nell’esperienza dell’ordinamento nazionale. Entrambi i profili di indagine sono esaminati alla luce delle indicazioni provenienti dalla giurisprudenza della Corte costituzionale, della Corte di Cassazione e della Corte di Strasburgo. Prima di essere esaminate singolarmente, queste tematiche richiedono la preliminare ricognizione dei termini della dicotomia tra i due modelli concettuali di riferimento in tema di rapporti interordinamentali: il monismo e il dualismo. Trasferite nel peculiare contesto del sistema Cedu, tali categorie dogmatiche si arricchiscono di ulteriori profili, che esorbitano dalla sistemazione del rapporto tra fonti. La tenuta dei due paradigmi concettuali, che sono nati ed operano nel contesto della teorica delle fonti, deve essere verificata anche rispetto all’attuale fenomeno della produzione europea di diritto giurisprudenziale ed alla capacità paradigmatica assunta dalla giurisprudenza di Strasburgo. Il diritto e le istituzioni giuridiche tendono ad assumere sempre più sembianze giurisdizionali, generando un’osmosi che porta a trasferire il focus dai rapporti interordinamentali ai rapporti tra giurisprudenze.

Capitals and capabilities: linking structure and agency to reduce health inequalities

While empirical evidence continues to show that low socio-economic position is associated with less likely chances of being in good health, our understanding of why this is so remains less than clear. In this paper we examine the theoretical foundations for a structure-agency approach to the reduction of social inequalities in health. We use Max Weber's work on lifestyles to provide the explanation for the dualism between life chances (structure) and choice-based life conduct (agency). For explaining how the unequal distribution of material and non-material resources leads to the reproduction of unequal life chances and limitations of choice in contemporary societies, we apply Pierre Bourdieu's theory on capital interaction and habitus. We find, however, that Bourdieu's habitus concept is insufficient with regard to the role of agency for structural change and therefore does not readily provide for a theoretically supported move from sociological explanation to public health action. We therefore suggest Amartya Sen's capability approach as a useful link between capital interaction theory and action to reduce social inequalities in health. This link allows for the consideration of structural conditions as well as an active role for individuals as agents in reducing these inequalities. We suggest that people's capabilities to be active for their health be considered as a key concept in public health practice to reduce health inequalities. Examples provided from an ongoing health promotion project in Germany link our theoretical perspective to a practical experience.

A venom-derived neurotoxin, CsTx-1, from the spider Cupiennius salei exhibits cytolytic activities

CsTx-1, the main neurotoxic acting peptide in the venom of the spider Cupiennius salei, is composed of 74 amino acid residues, exhibits an inhibitory cysteine knot motif, and is further characterized by its highly cationic charged C terminus. Venom gland cDNA library analysis predicted a prepropeptide structure for CsTx-1 precursor. In the presence of trifluoroethanol, CsTx-1 and the long C-terminal part alone (CT1-long; Gly-45-Lys-74) exhibit an α-helical structure, as determined by CD measurements. CsTx-1 and CT1-long are insecticidal toward Drosophila flies and destroys Escherichia coli SBS 363 cells. CsTx-1 causes a stable and irreversible depolarization of insect larvae muscle cells and frog neuromuscular preparations, which seem to be receptor-independent. Furthermore, this membranolytic activity could be measured for Xenopus oocytes, in which CsTx-1 and CT1-long increase ion permeability non-specifically. These results support our assumption that the membranolytic activities of CsTx-1 are caused by its C-terminal tail, CT1-long. Together, CsTx-1 exhibits two different functions; as a neurotoxin it inhibits L-type Ca(2+) channels, and as a membranolytic peptide it destroys a variety of prokaryotic and eukaryotic cell membranes. Such a dualism is discussed as an important new mechanism for the evolution of spider venomous peptides.

Problem of Tragedy and Tragic Consciousness in Russia at the turn of the 19th Century

This project intertwines philosophical and historico-literary themes, taking as its starting point the concept of tragic consciousness inherent in the epoch of classicism. The research work makes use of ontological categories in order to describe the underlying principles of the image of the world which was created in philosophical and scientific theories of the 17th century as well as in contemporary drama. Using these categories brought Mr. Vilk to the conclusion that the classical picture of the world implied a certain dualism; not the Manichaean division between light and darkness but the discrimination between nature and absolute being, i.e. God. Mr. Vilk begins with an examination of the philosophical essence of French classical theatre of the XVII and XVIII centuries. The history of French classical tragedy can be divided into three periods: from the mid 17th to early 19th centuries when it triumphed all over France and exerted a powerful influence over almost all European countries; followed by the period of its rejection by the Romantics, who declared classicism to be "artificial and rational"; and finally our own century which has taken a more moderate line. Nevertheless, French classical tragedy has never fully recovered its status. Instead, it is ancient tragedy and the works of Shakespeare that are regarded to be the most adequate embodiment of the tragic. Consequently they still provoke a great number of new interpretations ranging from specialised literary criticism to more philosophical rumination. An important feature of classical tragedy is a system of rules and unities which reveals a hidden ontological structure of the world. The ontological picture of the dramatic world can be described in categories worked out by medieval philosophy - being, essence and existence. The first category is to be understood as a tendency toward permanency and stability (within eternity) connected with this or that fragment of dramatic reality. The second implies a certain set of permanent elements that make up the reality. And the third - existence - should be understood as "an act of being", as a realisation of permanently renewed processes of life. All of these categories can be found in every artistic reality but the accents put on one or another and their interrelations create different ontological perspectives. Mr. Vilk plots the movement of thought, expressed in both philosophical and scientific discourses, away from Aristotle's essential forms, and towards a prioritising of existence, and shows how new forms of literature and drama structured the world according to these evolving requirements. At the same time the world created in classical tragedy fully preserves another ontological paradigm - being - as a fundamental permanence. As far as the tragic hero's motivations are concerned this paradigm is revealed in the dedication of his whole self to some cause, and his oath of fidelity, attitudes which shape his behaviour. It may be the idea of the State, or personal honour, or something borrowed from the emotional sphere, passionate love. Mr. Vilk views the conflicting ambivalence of existence and being, duty as responsibility and duty as fidelity, as underlying the main conflict of classical tragedy of the 17th century. Having plotted the movement of the being/existence duality through its manifestations in 17th century tragedy, Mr. Vilk moves to the 18th century, when tragedy took a philosophical turn. A dualistic view of the world became supplanted by the Enlightenment idea of a natural law, rooted in nature. The main point of tragedy now was to reveal that such conflicts as might take place had an anti-rational nature, that they arose as the result of a kind of superstition caused by social reasons. These themes Mr. Vilk now pursues through Russian dramatists of the 18th and early 19th centuries. He begins with Sumarakov, whose philosophical thought has a religious bias. According to Sumarakov, the dualism of the divineness and naturalness of man is on the one hand an eternal paradox, and on the other, a moral challenge for humans to try to unite the two opposites. His early tragedies are not concerned with social evils or the triumph of natural feelings and human reason, but rather the tragic disharmony in the nature of man and the world. Mr Vilk turns next to the work of Kniazhnin. He is particularly keen to rescue his reputation from the judgements of critics who accuse him of being imitative, and in order to do so, analyses in detail the tragedy "Dido", in which Kniazhnin makes an attempt to revive the image of great heroes and city-founders. Aeneas represents the idea of the "being" of Troy, his destiny is the re-establishment of the city (the future Rome). The moral aspect behind this idea is faithfulness, he devotes himself to Gods. Dido is also the creator of a city, endowed with "natural powers" and abilities, but her creation is lacking internal stability grounded in "being". The unity of the two motives is only achieved through Dido's sacrifice of herself and her city to Aeneus. Mr Vilk's next subject is Kheraskov, whose peculiarity lies in the influence of free-mason mysticism on his work. This section deals with one of the most important philosophical assumptions contained in contemporary free-mason literature of the time - the idea of the trinitarian hierarchy inherent in man and the world: body - soul - spirit, and nature - law - grace. Finally, Mr. Vilk assess the work of Ozerov, the last major Russian tragedian. The tragedies which earned him fame, "Oedipus in Athens", "Fingal" and "Dmitri Donskoi", present a compromise between the Enlightenment's emphasis on harmony and ontological tragic conflict. But it is in "Polixene" that a real meeting of the Russian tradition with the age-old history of the genre takes place. The male and female characters of "Polixene" distinctly express the elements of "being" and "existence". Each of the participants of the conflict possesses some dominant characteristic personifying a certain indispensable part of the moral world, a certain "virtue". But their independent efforts are unable to overcome the ontological gap separating them. The end of the tragedy - Polixene's sacrificial self-immolation - paradoxically combines the glorification of each party involved in the conflict, and their condemnation. The final part of Mr. Vilk's research deals with the influence of "Polixene" upon subsequent dramatic art. In this respect Katenin's "Andromacha", inspired by "Polixene", is important to mention. In "Andromacha" a decisive divergence from the principles of the philosophical tragedy of Russian classicism and the ontology of classicism occurs: a new character appears as an independent personality, directed by his private interest. It was Katenin who was to become the intermediary between Pushkin and classical tragedy.

Colour Symbolism, Colour Preference in Hungarian Folklore and Folk Architecture"

The Hungarian way of decoration has certain characteristics which are rooted in the deep symbolism of ancient Hungarian mythical thinking. The ancient heritage of the Hungarians' former homeland somewhere in the Urals included eastern elements. During their migrations, the Hungarian tribes met other eastern peoples and their culture of decoration became mixed with elements drawn from these new contacts. These diverse influences mean that the Hungarian way of thinking, building and ornamentation show a certain dualism of Puritanism and rationalism in the creation of space and manufacturing, and rich fantasy in decoration and ornamentation. The Hungarians use coloured ornamentation to emphasise the symbolic importance of details. The colouring system of the built environment shows the same dualism: the main colour of the facades and inner walls is white, while the furniture, textiles, gates and windows, and sometimes the gable and fireplace are richly decorated. In Hungarian symbolism, the house and settlement are a model of the universe, so their different parts also have a transcendent meaning. The traditional meanings of the different colours reflect this transcendence. Each colour has ambivalent meanings: RED - the colour of blood - means violence and love. YELLOW - means sickness, death and ripeness (golden yellow). BLUE - means innocence, eternity (light blue) and old age, death (dark blue). BLACK - can be both ceremonial and mourning. WHILE - can have sacred meaning (bright white), while yellowish white fabric is the most common garb of both men and women in village society. GREEN - the only colour without a dual meaning, symbolises the beginning of life. Until the late 18th and early 19th centuries Hungarian folk art used one or two-coloured decoration (red, black, blue, red-blue or red-black), and from the early 19th century it moved to multi-coloured decoration. Colours are characteristically used in complementary contrast, with bright colours on a plain ground and an avoidance of subtle shadings.

Bodily and Embodied: Being Human in the Tradition of the Hebrew Bible

A depiction of the ancient Hebrew understanding of the human being must take into account the fact that the Bible does not contain a systematic anthropology, but unfolds the multiplicity of human existence inductively, aspectively, and in narrative fashion. In comparison to Greek body/soul dualism, but also in the context of body-(de-)construction and gender debates, this circumstance makes it a treasure trove of interesting, often contrasting recollections and insights with liberating potential. This assertion will be illustrated concretely in terms of the nexus points of the human body (throat, heart, and womb), the relationship of humans to animals and angels, and the questions of the power and value of a human being.

La filosofía antropológica de Arturo Ardao: el puesto de la inteligencia en el cosmos

Se intenta mostrar la estrecha relación que tienen los conceptos de "antropología filosófica" y de "historia de las ideas", entendiendo que en Ardao la práctica hermenéutica es realizada por la comunidad latinoamericana, es decir, el sujeto concebido tanto en su espacialidad como en su temporalidad. Espacialidad y temporalidad que se caracterizan por su diferencia respecto al proceso histórico de "unificación" global de la razón. Las particularidades culturales de las diversas comunidades de sujetos que son objeto de prácticas hermenéuticas deben ser comprendidas a partir del descentramiento postcopernicano que permite superar el dualismo anta lógico que establecía una dicotomía entre el espacio, el tiempo y los modos de producción simbólicos. Así, podemos interpretar que la técnica de la escritura y los textos como "tejidos fisiológicos", según Ardao, son producidos en una comunidad y constituyen la exterioridad histórica de su "pensamiento" en su expresión y significación material.

Templanza y continencia en Tomás de Aquino : razones para una concepción no dualista de la virtud moral

El propósito de esta investigación es mostrar las razones que tiene Tomás de Aquino para privilegiar una moral de la templanza por sobre una de mera continencia. Pero más allá de detenerse en los pocos artículos que Santo Tomás dedica a comparar ambas disposiciones, el fin de nuestro trabajo es, a partir de los textos referidos a la naturaleza de la virtud moral, mostrar por qué sólo la templanza puede ser considerada una virtud, mientras la continencia es una “mezcla" de virtud y desorden. En segundo lugar, esta investigación pretende justificar la validez de los argumentos tomasianos, demostrando que si se prescinde de esta distinción entre virtud perfecta y continencia, necesariamente se introduce un dualismo antropológico en el plano de la acción. En esta misma línea, se buscará, a su vez, comparar la postura de Santo Tomás con la postura de Escoto, para quien los afectos y las pasiones son meros “facilitadores" de la elección, pero no elementos constitutivas de ésta.

Superando dualismos : trayectorias socio-productivas en el abordaje de las transformaciones en la estructura social hortícola platense

En el presente artículo se presentan los principales lineamientos de la estrategia teórico-metodológica que se está implementando en la investigación en curso, en la que se busca dar cuenta de las transformaciones en la estructura social hortícola platense, acaecida en los últimos 20 años. Este enfoque busca superar los dualismos acción y estructura e individuo y sociedad, pensándolos como aspectos complementarios en el abordaje de la realidad social. En este sentido, se revisan los aportes y limitaciones de dos paradigmas que se pronuncian como antagónicos en la explicación de la conducta social, como así también los aportes teóricos que buscan reconciliar ambas posturas. Se propone el concepto de trayectorias como concepto mediador, que permite reunir en el análisis tanto la historicidad de los procesos sociales, las constricciones estructurales y la agencia de las sujetos. A su vez, enlazado a esta postura teórica, se implementa una estrategia metodológica cualitativa, a partir de la utilización de entrevistas semiestructuradas y observación participante. Finalmente, en este trabajo se sostiene que las principales transformaciones acaecidas en el espacio social periurbano platense durante los '90, han afectado a la posición de productor.