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Starting from our attention to the systematic divisions of the KrV, we address the chapter III of Analytic of principles and its theses on the transgression of reason and the negative expansion. Our proposal is to show the specificity of the concept of noumenon in relation to the other categories of understanding without neglecting its place within Transcendental Analytic. The peculiarity of this concept expresses in a privileged way the relation of critique to the limits of knowledge, since noumenon is a representation that is excluded from the possibility of intuition, but is included in the analysis of knowledge. We therefore intend to shed light on the arguments that, on the one hand, limit knowledge and, on the other hand, allow thought a way to go beyond experience. Thus, in the analysis activity that detaches itself from specific interests in favour of an impartial investigation, the critic's position can embrace the inside and the outside of the delimitation of knowledge.

In the "Commentary on the First Epistle of St. John", in a specific fragment of the text in which the focus is the Donatist controversy, Augustine states that despite the fact that love is an unavoidable norm for the true Christian life, in case of witnessing an action unjust, the Christian cannot passively accept such an act. However, in that same text, in another context, a kind of resignation is defended as proof that the Christian is in fact living a Christian practice permeated by the love of God. In De civitate Dei Livro XIX, in "On the customs of the Catholic Church and the Manicheans", and in other works, the same paradox persists: if on the one hand the Christian philosopher recognizes that even living in intense pain and suffering it is possible to conform and finding peace, a possible peace before the situation, on the other hand, defends that it is not fair for a man to submit to another since we are ontologically equal, therefore, apparently not encouraging eupathy in this unfair situation. Thus, our goal in this communication is: to investigate how we can understand the relationship between love and resignation, and whether both concepts can be applied to situations of flagrant injustice experienced or witnessed.

In this paper will investigate the criticisms presented by Gerald Allan Cohen of the difference principle asserted by the American philosopher John Rawls. Cohen claims that the difference principle allows for exorbitant inequalities and that these inequalities would undermine the ethos of solidarity assumed by Rawls. Against Cohen's criticisms, it will be emphasized the fact that the principles of justice as fairness must be read together (holistic reading), and therefore the inequalities allowed by the difference principle are much smaller than Cohen believed, since equal liberty, fair equality of opportunity, and the fair value of the equal political liberties must also be ensured. Thus, to ensure that the principles work together, it will be argued that the scope of the principle is much narrower than Cohen thought. It is emphasized that in Rawlsian thought there is no need for constant economic growth, and the principle of difference should not be seen as a market principle, on which its objective is not to be a mere principle of reparation, but a principle that affirms reciprocity between fellow citizens of a democratic society.

This paper aims to present, from the perspective of Edmund Husserl, the concepts of consciousness, subjectivity and time. For the development of such purpose, the following Huserlian original texts have been mainly utilized: Logical Investigations, On the Phenomenology of the Consciousness of Internal Time and Cartesian Meditations. This text initially presents the concept of consciousness as a real phenomenological unity of the ego's experiences, as self-consciousness and as intentional experiences will be exposed. Subjectivity is approached based on the concepts of empirical self and pure self. Time, on the other hand, is explored from a phenomenological standpoint. Finally, the last item shows the intrinsic relationship established between the concepts of time and subjectivity, thus demonstrating the concept of the absolute flow of experiencing, which is timeless, and which is the ultimate and true absolute. Paradoxically, it demonstrates that it is in the actual flow that temporality is originated, and it is in the temporality, through experiences, that subjective life is put into effect and is consolidated; i.e., it clearly demonstrates that time is the catalyst for the development of subjectivity through temporal experiences and that it is in the essential autogenic relationship that conditions are created for the development of life in unity, whose process is characterized by openness to time, a flow in the live perpetuity of the now.

In this essay, we are mostly interested in Islamism as a phenomenon that affects the European epistemic community dealing with security issues. As Raymond Aron often remarked, the work of the political scientist is about destroying the myths that surround both politicians and intellectuals. According to this, we aim to clarify the language and the narratives used in the current debate on European Islamism. Hence, we will divide our essay into three parts: codification of the general characteristics of Islamism as an ideology; description of how European Islamism acts among European societies; and finally we develop an analytical perspective on the issue, by refusing the dominant paradigm, which we believe too biased by an excess of communitarian and religious identity. Adapted from the source document.

Introducción --. - I. Catolicismo y derechos humanos --. - Religión-Estado-Sociedad civil en el México del siglo XXI / Renée de la Torre --. - La iglesia católica y los Derechos Humanos en México / Yolotl González Torre --. - Direitos Humanos e Igreja Católica no contexto das eleições para presidéncia do Brasil em 2010 / Carlos Steil y Rodrigo Toniol --. - Religión y política en el Perú, 2000-2010 / Catalina Remero --. - Tensiones y distensiones político religiosas en torno a la educación sexual en Argentina / Juan Cruz Esquivel --. - Sostén católico el terrorismo de Estado de la última dictadura cívico militar religiosa en Argentina --. - II. Religiosidad ortodoxia y tensiones institucionales --. - Los márgenes de la religión. Indiferentes y católicos desafiliados desde perspectivas metodológicas cruzadas --. - Ortodoxia doctrinaria y viajes ritualidades: significados e implicancias, en el catolicismo argentino, de una aparición mañana --. - La religiosidad popular de matriz africana en los Nuevos sitios de memoria de la ruta del esclavo en Cuba / Jesús Guanche --. - Un dinosaurio en la sacristía. Las federaciones de sacerdotes casados, la pedofilia y la homosexualidad entre el clero de la Iglesia católica romana : Problemas institucionales de graves consecuencias públicas

The article searches to retract the theme of the inversion of theology in (on the )anthropology in(of) Ludwig Feuerbach, achieving the context of the philosophical tradition to create another vision in what sense it is correct to comprehend what the 19th century philosopher is not an atheist and also does not reduce to serving as a little point between two great authors: Hegel and Marx. Focusing (Proposing) on the an important question on the history of the philosophy, in those who looked deeply to the man, that claims a lot to find spur (encouragement),sense or peace, if in font of emptiness, of pain, produced by uncertainty, scarcity, anguish, impotency and suffering, can be realized all of this density that brought on the Feuerbach's philosophical work, which will be so much understood by inserting it in the context of discussions, tied on the field of our presenting world, because the problem that it is concerned there is the central themes of the philosophy leading to meditations on God, religion, theology, and everything that will be related to it in theoretical and practical life. Reviewing the structure and functioning of religion and the religious events as such, to the beyond that can be judge an atheist by the way.