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Among different types of autonomy of ethics (logical, semantic, epistemological, and metaphysical), semantic autonomy seems to be the most interesting. It is a thesis about irreducibility of meaning of ethical terms to some other types of discourse. The paper proposes an argument for the semantic autonomy of ethics, based on a detailed interpretation of the Open Question Argument by G.E. Moore (in his Principia Ethica), and followed up by the reading of Philippa Foot's argument about weak objectivity (intersubjectivity) of evaluative meaning of ethical terms. The result of investigation gives the two-fold picture of modern understanding of morality: (1) irrevisability of moral demands as attempted by any theoretical armchair endeavors, which are external to the moral practice, and (2) democratic intersubjectivity of moral discourse.

El presente texto analiza los resultados de la puesta en marcha de un dispositivo de intervención comunitaria en el campo de la salud mental en México, consistente en un programa de radio realizado por pacientes psiquiátricos. Para tal fin, se reflexionará sobre la forma en que tradicionalmente se ha conducido y gestionado el modelo de la salud mental en este país, así como sobre los efectos de dicho modelo en la salud de los pacientes psiquiátricos. Igualmente, se describirá el funcionamiento y organización del dispositivo en cuestión, presentando sus resultados en cuatro dimensiones relacionadas con la salud mental de los pacientes: la disposición de la trama vincular, el desarrollo de habilidades expresivas y comunicativas, el posicionamiento subjetivo y la inclusión.

The author presents the Aristotelian conception of capacity/potentiality (dunamis) – one of the most important in Aristotle's metaphysics. A closer inspection allows to draw conclusion, that the concept of capacity is an important link between 'theory' and 'practice' (metaphysics on the one side, and practical – ethical, rhetorical, political – skills, on the other).A picture of the connection between theory and practice is based on the most important parts of Metaphysics (books delta and theta), it relates metaphysical definitions to an essential element of Aristotelian practical philosophy – the concept of virtue (aretê). In the practical works of Aristotle, we can find different definitions of aretê: in Nicomachean Ethics Aristotle defines aretê using the notion of disposition (hexis), but in Rhetoric he formulates a definition based on the concept of capacity. Distinctive analysis of this inconsistency shows the significance of capacity in The Stagirite's philosophy.

An attempt at moral interpretation of Hegelian 'struggle for recognition'. The Author shows how the Hegelian figures of 'Lord' and 'Bondsman' (from The Phenomenology of Spirit) can be used to explain social role and importance of the idea of tolerance in the context of (intolerant) group moralities and the universal morality. The text is built of three parts: (1) the author sketches the connection of the traditional idea of tolerance and sociological understanding of morality on the basis of Hegel's understanding of recognition (Anerkennung). In the second step (2), he gives an outline of Hegelian two accounts of mutual recognition, finally (3) the author shows the moral dimension of recognition, as referred to the idea of tolerance and universalistic morality.

An analysis of the architecture and spatial organization of the Caral-Chupacigarro complex is compared with Pachacamac and other Central Andean prehispanic settlements and also with Çatal Hüyük in Anatolia. It is concluded that the term "settled ceremonial center" describes these sites better than the term "city". The formal diversity of the architectural spaces that make up these early monumental complexes is explained by the ritual activities carried out at them, including banquets, feasts, dances, offerings, sacrifices, etc. The differences in size, volume, and duration of continuous use of buildings in the same complexes, as well as the ceremonial centers, is believe to have no relationship with the number of permanent settlers at them; rather, it is suggested to be directly proportional to the number of regular visitors, and therefore, to the religious and political prestige of these sites. The construction of monumental ceremonial spaces, jointly used by a single community or by an alliance of several communities, and their maintenance and eventual expansion are, in this context, a mechanism for the materialization of the memory of the ritual kinship relations established and periodically legitimized through shared rituals at these localities. ; El análisis de la arquitectura y de la organización espacial del complejo Caral-Chupacigarro en comparación con Çatal Hüyük, por un lado, y con Pachacamac y otros asentamientos complejos prehispánicos en los Andes centrales por el otro, lleva al autor a la conclusión de que la expresión "centro ceremonial poblado" describe mejor sus características que el término "ciudad". La diversidad formal de ambientes arquitectónicos de la que se componen los edificios monumentales tempranos se explicaría por las necesidades involucradas en el culto como, por ejemplo, banquetes, ayunos, bailes, ofrendas y sacrificios. Las diferencias en la extensión, volumen construido y duración del uso continuo tanto entre los edificios del mismo complejo como entre diferentes centros ceremoniales no guardan relación proporcional directa con el número de eventuales habitantes permanentes, pero sí con el de la cantidad de visitantes periódicos y, por ende, con su prestigio religioso y político. En este contexto, la construcción del espacio ceremonial y monumental de manera mancomunada por una comunidad o por una alianza de varias comunidades, su mantenimiento y eventuales ampliaciones se constituyen en el mecanismo de materialización de la memoria sobre los lazos de parentesco ritual establecidos por este medio, el que se legitima periódicamente gracias a determinados rituales compartidos.

The primary object of this dissertation is building a model to forecast the number of route related passengers. This model should be able to explain the actual numbers of passengers and therefore predict route related numbers in the future. A model of that attributes does not exist. However it is not possible to use simple methods like trend extrapolation or one-dimensional regression for problems on such a small scope. The variety of influencing factors makes it necessary to create a new complex tool to forecast the number of route related passengers. This tool is divided into four modular parts:1. Evaluation of total passenger numbers corresponding to a distinct original region (e.g. country or catchment area of an airport) and a destination (or a number of destinations)2. Generation of relevant possible routes3. Creation of attributes related to these routes (e.g. price, frequency, or length of flight)4. Calculation of route related passenger numbers Finally this dissertation builds the fundament for a causal, quantitative, rather exact, generalized, and objective forecast of air passenger transportation. This makes it even for a layman possible to achieve good forecasting results on the very small level of routes. Today this is of high importance for the planning of airports, for improving the competitiveness of airlines and alliances. In addition this helps macroeconomists and politicians for an optimum control of air transportation. Because of increasing capacity problems in combination with limited financial resources their importance will further increase.

Architecture, Style and Identity in the Late Horizon: Pueblo Viejo-Pucará Site, Lurín ValleyThe ethnic identification of the inhabitants of a Late Horizon Settlement in the Lurin Valley meets a series of challenges generated by two factors: a) the feasibility of a forced relocation of specialized workforce, and b) the intensification of long-distance exchange. Facing the coexistence of diverse ceramic styles and technological traditions, domestic architecture and funerary treatment become the only evidence that can help us build a bridge between material culture and ethnohistoric information. Pueblo Viejo-Pucara, with its 10 hectares of build architecture, seems to have been one of the most important urban centers in the Lurin Valley, second only to Pachacamac. The site, located between 400 and 600 meters above sea level in a loma ecozone on the left bank of the river, could have been the main habitation center of the Caringa of Huarochiri, one of the Caringa moieties of the unu of Luren. Several lines of evidence suggest that the site was built and inhabited by highland dwellers relocated as mitmaquna: a) the characteristic distribution of architecture-groups a top intermediate-size hills, b) the location of the site within a zone of winter pastures still used by herders from Santo Domingo de los Olleros, c) the masonry style, alien to coastal patterns while close to the Huarochiri architectural tradition, d) the modular organization of domestic spaces, e) funerary treatment, and f) the presence of a strong highland component in the ceramic repertoire. Archaeological evidence indicates that tending of camelid herds and the military control of the valley were two of the main concerns of the inhabitants of Pueblo Viejo-Pucara. The discovery of prestige items —among them Spondylus princeps shells, copper, gold, silver and lead ornaments, and fine Inca polychrome and Chimu-Inca pottery (among other regional elite styles)— within domestic spaces and associated burials, indicates that the site residents enjoyed a privileged position within the political structure of the Tahuantinsuyu. ; La definición de la identidad étnica de los habitantes de un asentamiento en el Periodo Horizonte Tardío tropieza con una serie de dificultades que se desprenden tanto de la movilización forzada de mano de obra especializada fuera del lugar de su origen, como de la intensificación de intercambios a larga distancia, organizados por la administración imperial. En el contexto de la coexistencia de variados estilos y tradiciones tecnológicas, la arquitectura doméstica y los comportamientos funerarios cuentan entre las únicas evidencias materiales confiables para confrontar la cultura material con las informaciones etnohistóricas. Con sus 10 hectáreas de área construida, sin contar el sistema de andenería ni los sitios satélites, Pueblo Viejo-Pucará, asentamiento urbano del Periodo Horizonte Tardío ubicado en la zona de lomas arbóreas (400-600 metros sobre el nivel del mar) en la margen izquierda del río Lurín, parece haber sido el segundo asentamiento en importancia después de Pachacamac, luego de la ocupación de este valle por los incas. Es probable que se trate del asentamiento principal de los caringa de Huarochiri, una de las dos parcialidades de la mitad Caringa en el unu de Luren. La característica distribución de núcleos de arquitectura en las cimas intermedias y la localización del sitio en la zona de pasturas utilizada hasta hoy por los pastores serranos de Santo Domingo de los Olleros, la mampostería de piedra en las modalidades desconocidas en la costa central, pero difundidas en las alturas de Huarochirí, la organización modular de espacios domésticos, los comportamientos funerarios y la presencia del componente serrano en el repertorio de estilos de cerámica indican que el asentamiento fue construido y habitado por los pobladores serranos desplazados como mitimaquna. Las evidencias sugieren también que el cuidado de rebaños de camélidos y el control militar del valle contaban entre los deberes de los habitantes de Pueblo Viejo-Pucará. Hallazgos de conchas de Spondylus princeps, cobre y sus aleaciones, plata, oro, plomo (estos últimos en cantidades reducidas), de cerámica fina de estilo Inca polícromo, Chimú-Inca entre otros (Puerto Viejo, Ychsma), todos ellos en contextos domésticos o funerarios directamente asociados a los recintos de vivienda, demuestran que los pobladores tuvieron una posición particularmente privilegiada en la estructura política del Tahuantinsuyu.

Abstract/short description by Editorial Team:
The three most important monuments found at the archaeological site of Chavin de Huantar are El Lanzón, El Obelisco Tello and La Estela Raimondi. The article mostly discusses the Obelisco Tello, the monument, whose surface is the richest in iconography. Makowski suggests that the character of the deities depicted here and the presence of quadripartitions can be related with typical Andean cosmogonist traditions.

Abstract/short description by Editorial Team:
This article discusses the presence of urbanism in the Andean region. The author revisits numerous models of development of complex societies that have been proposed and are still in use. Much of them relates to the concepts of city and urbanism and such manifestations of complex society are often regarded as a universal and important element of societal evolution. Makowski's article stresses that Mediterranean urbanism includes a number of very characteristic ideas that do not find any equivalent in the Andean region. He suggests that Andean settlements may not be comparable to Old World cities.

Zweck des vorliegenden Beitrags ist es, das demographisch-soziale Bild der Posener Familie der 1. Hälfte des vorigen Jahrhunderts anhand von Tauf-, Trauungs- und Sterberegistern zu rekonstruieren. Die Arbeit will zeigen, wie der Alltag, insbesondere das Familien- und das gesellige Leben, weitgehend unabhängig von der 'großen' Politik verläuft. Der Zeitraum wurde gewählt, da der Feudalismus seinem Ende entgegenging und aus der ständischen Gesellschaft sich eine Klassen- bzw. Schichtengesellschaft entwickelte. Im Zentrum der Ausführungen steht die Familie im engeren Sinne, d.h. wie reflektiert sich der gesellschaftliche Umbruch in dem Verhältnis zwischen Eltern und Kindern.

Zweck des vorliegenden Beitrags ist es, das demographisch-soziale Bild der Posener Familie der 1. Hälfte des vorigen Jahrhunderts anhand von Tauf-, Trauungs- und Sterberegistern zu rekonstruieren. Die Arbeit will zeigen, wie der Alltag, insbesondere das Familien- und das gesellige Leben, weitgehend unabhängig von der 'großen' Politik verläuft. Der Zeitraum wurde gewählt, da der Feudalismus seinem Ende entgegenging und aus der ständischen Gesellschaft sich eine Klassen- bzw. Schichtengesellschaft entwickelte. Im Zentrum der Ausführungen steht die Familie im engeren Sinne, d.h. wie reflektiert sich der gesellschaftliche Umbruch in dem Verhältnis zwischen Eltern und Kindern. (pmb)