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David Hume has been invoked by those who want to found morality on human nature as well as by their critics. He is credited with showing us the fallacy of moving from premises about what is the case to conclusions about what ought to be the case; and yet, just a few pages after the famous is-ought remarks in A Treatise of Human Nature, he embarks on his equally famous derivation of the obligations of justice from facts about the cooperative schemes accepted in human communities. Is he ambivalent on the relationship between facts about human nature and human evaluations? Does he contradict himself – and, if so, which part of his whole position is most valuable?Between the famous is-ought passage and the famous account of convention and the obligations arising from established cooperative schemes once they are morally endorsed, Hume discusses the various meanings of the term "natural." "Shou'd it be ask'd, Whether we ought to search for these principles [upon which all our notions of morals are founded] in nature or whether we must look for them in some other origin? I wou'd reply, that our answer to this question depends upon the definition of the word, Nature, than which there is none more ambiguous and equivocal." (T. 473–74) The natural can be opposed to the miraculous, the unusual, or the artificial. It is the last contrast that Hume wants, for his contrast between the "artificial" culturally variant, convention-dependent obligations of justice and the more invariant "natural virtues," and what he says about that contrast in this preparation for his account of the "artificial" virtues, makes it clear why he can later refer to justice as "natural" and to the general content of the rules of justice – that is, of basic human conventions of cooperation – as "Laws of Nature" (T. 484).

First published in 1980, Natural Law and Natural Rights is widely heralded as a seminal contribution to the philosophy of law, and an authoritative restatement of natural law doctrine. It has offered generations of students and other readers a thorough grounding in the central issues of legal, moral, and political philosophy from Finnis's distinctive perspective. This new edition includes a substantial postscript by the author, in which he responds to thirty years ofdiscussion, criticism and further work in the field to develop and refine the original theory.The book closely integrates the philosophy of law with ethics, social theory and political philosophy. The author develops a sustained and substantive argument; it is not a review of other people's arguments but makes frequent illustrative and critical reference to classical, modern, and contemporary writers in ethics, social and political theory, and jurisprudence.The preliminary First Part reviews a century of analytical jurisprudence to illustrate the dependence of every descriptive social science upon evaluations by the theorist. A fully critical basis for such evaluations is a theory of natural law. Standard contemporary objections to natural law theory are reviewed and shown to rest on serious misunderstandings.The Second Part develops in ten carefully structured chapters an account of: basic human goods and basic requirements of practical reasonableness, community and 'the common good'; justice; the logical structure of rights-talk; the bases of human rights, their specification and their limits; authority, and the formation of authoritative rules by non-authoritative persons and procedures; law, the Rule of Law, and the derivation of laws from the principles of practical reasonableness; the complexrelation between legal and moral obligation; and the practical and theoretical problems

La crisis sistémica y de civilización en la que vivimos supone que más de 800 millones de personas vivan en barrios marginales, y que ese número vaya en aumento. A su vez, no es sostenible pensar que la industria de la construcción, tal y como hoy se configura, pueda dar respuesta a esta problemática recurriendo a los materiales dominantes en el mercado, justamente por los grandes niveles de energía y de recursos que suponen. Este trabajo reflexiona sobre las materialidades naturales como posibles senderos para la resolución de la problemática de la vivienda social, en el marco de una transición necesaria hacia otro modelo civilizatorio, y como ejercicio crítico para escudriñar en la dimensión política de la materia, los edificios y la tecnociencia dominante. Frente a estos, los sistemas tecnológicos sociales y los materiales naturales implican modelos alternativos a los determinados por la industria de la construcción hegemónica que configuran verdaderas transiciones hacia sistemas de mayor conciencia por los entornos. ; The systemic and civilizational crisis in which we live means that more than 800 million people live in slums, and that number is increasing. At the same time, it is not sustainable to think that the construction industry, as it is configured today, can respond to this problem by resorting to the dominant materials in the market, precisely because of the high levels of energy and resources that they entail.This work reflects on natural materialities as possible paths for solving the problem of social housing, within the framework of a necessary transition towards another civilizational model, and as a critical exercise to scrutinize the political dimension of matter, buildings and the dominant technoscience. Faced with these, social technological systems and natural materials imply alternative models to those determined by the hegemonic construction industry that configure true transitions towards systems of greater awareness of the surroundings.

Natural:Mind, published for the first time in São Paulo, Brazil, in 1979, investigates the paradoxical connection between the concepts of nature and culture through a lively para-phenomenological analysis of natural and cultural phenomena. Always applying his fluid and imagistic Husserlian style of phenomenology, Vilém Flusser explores different perspectives and relations of items from everyday life.