Resumen Para Platón y Aristóteles, la ética es un conocimiento intrínsecamente práctico. Así como el médico calificado se preocupa por curar a los enfermos, el profesor de ética se preocupa por enseñar la virtud. Pero, a diferencia de la medicina, la ética es un saber que involucra a la comunidad. El político, según Platón y Aristóteles, debe preocuparse por el modo como se enseña la virtud a los ciudadanos.

Abstract For Plato and Aristotle, ethics is a kind of knowledge that is intrinsically practical. Just as the physician worries about taking care of the sick, the professor of ethics worries about teaching virtue. But, unlike medicine, ethics is a knowledge that involves community. The politician, according to Plato and Aristotle, must care about how virtue is taught to citizens.

Resumen ¿En qué consiste la aplicación más justa de la ley, en aplicarla al pie de la letra en todos los casos o permitir al juez cierto margen para interpretarla? A lo largo de este texto presentaremos cómo no han sido pocos los partidarios de un “literalismo” a la hora de aplicar la ley, y para ello explicaremos lo sucedido durante la Revolución Francesa. Basados en la opinión de Rousseau, los ilustrados franceses creían que el legislador, en tanto que creador de la ley, era el que mejor conocía el espíritu de la misma, luego la interpretación de la ley por parte del jurista era arbitraria. Dicho de otra manera: la labor del juez se entendía nada más como la inferencia de una conclusión a partir de ciertas premisas (la ley y el caso). Aristóteles, sin embargo, ya había previsto este problema. Dado lo anterior, el propósito de este escrito es (1) explicar qué ha llevado a querer aplicar la ley al pie de la letra, (2) cuáles son sus riesgos y (3) la solución que Aristóteles propone a este asunto, en donde hablaremos sobre la prudencia y el juez como «ley dotada de vida».

Abstract What is the fairest application of the law, applying it to the letter in all cases or allowing the judge some scope to interpret it? Throughout this text we will present how there have been many supporters of a “literalism” when it comes to applying the law, and for this we will explain what happened during the French Revolution. Based on Rousseau's opinion, the enlightened French believed that the legislator, as the creator of the law, was the one who best knew the spirit of it, then the interpretation of the law by the jurist was arbitrary. In other words: the work of the judge was understood nothing more than the inference of a conclusion from certain premises (the law and the case). Aristotle, however, had already foreseen this problem. So, the purpose of this writing is (1) to explain what has led to wanting to apply the law to the letter, (2) what are its risks and (3) the solution that Aristotle proposes to this matter, where we will talk about prudence and the judge as "law endowed with life".

RESUMEN En Acerca de la adivinación, Aristóteles afirma que "la naturaleza es demoniaca". El adjetivo es difícil de traducir y tiene connotación sobrenatural tanto en griego como en español. Pero si Aristóteles no explica lo natural apelando a lo sobrenatural, ¿por qué utiliza este adjetivo? Para resolver la dificultad se propone una lectura mitigada del adjetivo demoniaco. "Maravilloso" es una buena traducción, porque sugiere que la naturaleza es sorprendente y no por ello carente de explicación natural.

ABSTRACT In On Divination, Aristotle states that "nature is demonic". The adjective is difficult to translate and it has a supernatural connotation in both Greek and Spanish. But if Arsitotle does not explain the natural by appealing to the supernatural, why does he use this adjective? In order to resolve this difficulty, the article proposes a moderate reading of the adjective demonic. "Marvelous" is a good translation, because it suggests that nature is surprising but that this does not mean it lacks a natural explanation.

Resumen La eleuthería tiene una connotación política y cultural para los antiguos griegos. Refiere la condición libre de los ciudadanos griegos frente a los pueblos bárbaros que prefieren el gobierno tiránico. Platón y Aristóteles, además, hablan de la eleuthería en un sentido moral; esto es, como la condición libre del hombre virtuoso. Pero Aristóteles se refiere a una virtud en concreto: la liberalidad. La liberalidad supone el uso prudente de las riquezas, es decir, el justo medio entre la avaricia y la prodigalidad. Pero el ejercicio de esta virtud repercute en el ámbito político. Primero, porque la ciudadanía presupone en sí misma la virtud moral. Segundo, porque en el núcleo de la liberalidad radica la estabilidad de la pólis; la avaricia o la ambición desmedidas son las que ponen en peligro la estabilidad de la pólis. Por lo tanto, eleuthería tiene un sentido unitario, que va del ámbito privado al político.

Abstract The concept of eleutheria has both political and cultural connotations for the ancient Greeks. It refers to the free condition of Greek citizens as opposed to the barbarian peoples who prefer tyrannical government. Plato and Aristotle also refer to eleutheria in a moral sense, that is, as the free condition of the virtuous man. But Aristotle refers to a virtue in particular: liberality. Liberality implies the prudent use of wealth, that is, the right mean between avarice and prodigality. The exercise of this virtue has repercussions in the political sphere. Firstly, because citizenship presupposes moral virtue in itself. Secondly, because the stability of the polis lies in the core of liberality: unbridled avarice or ambition put the stability of the polis at risk. Consequently, eleutheria has a unitary sense, which goes from the private to the political sphere.

When provinces of Arica and Tarapaca were annex to Chile, the Aymara altiplano must register the ownership of their lands in conservativeproperty archives, according to the country 's legal system, a situation which gives them an important role documentary archives as a repository of an important objective in regional and national indigenous history. Set out the background indicate that this was a massive process that materialized in a few decades that ended with most of the registered properties. Farms were registered corresponding to the ranches, the land where the family groups conducted their main economic activity, raising alpacas, llamas and sheep. There were only three cases of registration of the ancient lands of communities. The main idea of this paper is to examine what happened to these attempts, trying to search the subject and the fate of these qualifications.

Con la anexión de las provincias de Arica y Tarapacá a Chile, los aymaras del altiplano debieron inscribir el dominio de sus tierras en los archivos conservadores de la propiedad, de acuerdo con el sistema jurídico del país, situación que otorga a estos registros documentales un papel importante como repositorio objetivo de un momento importante en la historia indígena regional y nacional. Los antecedentes que se exponen señalan que este fue un proceso masivo que se materializó en pocas décadas que terminó con la mayoría de las propiedades inscritas. Los predios inscritos fueron los que correspondían a las estancias ganaderas, los terrenos donde los grupos familiares realizaban su actividad económica principal, la crianza de camélidos y ovinos. Existen apenas tres casos de inscripción de las antiguas tierras de comunidades. El objetivo central de este trabajo es examinar lo que ocurrió con estos intentos, tratando de pesquisar el motivo y el destino de estas titulaciones.

Este artigo discute o papel fundamental desempenhado pela amizade no processo de autoconhecimento moral dentro da Ética aristotélica. Ele se concentra nas diferentes vias pelas quais um amigo pode esclarecer o processo de compreensão do nosso comportamento. Dedicamos grande atenção às abordagens de alguns comentadores acerca deste tema, especialmente a de Richard Kraut e Anthony Kenny. O artigo procura propor uma interpretação conciliadora entre abordagens sobre o autoconhecimento que são, apenas aparentemente, incompatíveis.

This paper discusses the capital role that friendship plays in moral self-knowledge within Aristotelian Ethics. It focuses on the different ways in which a friend may shed light on the understanding of our behavior. Great attention is paid to the accounts of certain commentators (especially, of Richard Kraut and Anthony Kenny) on this subject. The paper tries to provide a conciliatory interpretation between views on self-knowledge that are, only in appearance, irreconcilable.

Este artigo trata do comentário de São Tomás de Aquino ao De Anima III de Aristóteles, no qual se encontra a famosa analogia da luz. Sustenta-se que, devido às limitações da analogia, São Tomás é forçado a introduzir uma série de elementos neoplatônicos incompatíveis com a filosofia de Aristóteles. O intuito do autor é explicar essa "traição" à filosofia de Aristóteles, feita por um de seus comentadores mais abalizados. Conclui-se que, a fim de conciliar o mundo pagão com a teologia católica, Tomás de Aquino precisa redirecionar Aristóteles, através de uma argumentação menos econômica; isto é, através da introdução do Intellectus Agens

The present paper deals with Saint Thomas's commentary to Aristotle's De Anima III, in wich we find the famous analogy of light. It is sustained that due to the limitations of the analogy, Saint Thomas is forced to introduce a series of Neo-platonic elements incompatible with Aristotle's philosophy. The author means to explain this "betrayal" to Aristotle's philosophy by one of his most credited commentators. It is concluded that in order to reconcile the pagan world with the Catholic theology, Thomas Aquinas needs to redirect Aristotle through a less economical argument; that is, the introduction of the Intellectus Agens

Este artigo trata do comentário de São Tomás de Aquino ao De Anima III de Aristóteles, no qual se encontra a famosa analogia da luz. Sustenta-se que, devido às limitações da analogia, São Tomás é forçado a introduzir uma série de elementos neoplatônicos incompatíveis com a filosofia de Aristóteles. O intuito do autor é explicar essa "traição" à filosofia de Aristóteles, feita por um de seus comentadores mais abalizados. Conclui-se que, a fim de conciliar o mundo pagão com a teologia católica, Tomás de Aquino precisa redirecionar Aristóteles, através de uma argumentação menos econômica; isto é, através da introdução do Intellectus Agens

The present paper deals with Saint Thomas's commentary to Aristotle's De Anima III, in wich we find the famous analogy of light. It is sustained that due to the limitations of the analogy, Saint Thomas is forced to introduce a series of Neo-platonic elements incompatible with Aristotle's philosophy. The author means to explain this "betrayal" to Aristotle's philosophy by one of his most credited commentators. It is concluded that in order to reconcile the pagan world with the Catholic theology, Thomas Aquinas needs to redirect Aristotle through a less economical argument; that is, the introduction of the Intellectus Agens