The recent evolution of human work seems to signal a change of epoch that presents a challenge for theology. We urgently need a theological reflection that contributes, together with the other sciences, to addressing the challenges of contemporary work from a fully human perspective. This article justifies and presents a research project on recent theology of work which constitutes a starting point for the task mentioned. The article begins with a description of the present labor situation in the world and future prospects. Then, in the second part, it presents a preliminary review of recent theological literature in the fields of dogmatic, biblical, moral, and spiritual (practical) theology, pointing out possible avenues for further exploration. Some theological categories that can help respond to current challenges are suggested.

In Understanding Moral Obligation (2012), Robert Stern sets out to provide a fresh interpretation of the role of autonomy in Kant's moral philosophy and attempts to rectify J. B. Schneewind's standard account in The Invention of Autonomy (1998). While Stern agrees that Kant's resort to autonomy is at the basis of a constructivist account of moral obligation, he claims that autonomy plays no role in Kant's theory of value, such that, in this respect, Kant remains a realist. Accordingly, Stern characterizes Kant's moral philosophy as a "hybrid" view because he sees it as involving a compromise between realism with regard to value and constructivism with regard to obligation. Stern's interpretation relies on a sharp distinction between value and obligation. The purpose of the present article is to question Stern's reliance on that rigid distinction, which involves intermixing theoretical and practical reason and assumes a distorted view of human agency.

In this work we seek to clarify what class of reality links have, how they originate and why they have moral effects. While noting the metaphorical character of the word ¿link¿, we adopt an analytical perspective, which draws on the social and moral experience contained in this word; we delve conceptually into its meaning using the characterisation that Aristotle, Hume, Kant and Hegel have made of friendly, social or political links. We thus note that, although bonds point generically to the relational dimension of the human being, they do so by providing a structural framework to the exercise of this relationality, in which specific communitarian forms are inscribed. On the other hand, while highlighting the moral dimension of human bonds, we draw attention to the ontological and psychological conditions that make this moral dimension possible, and which point in the direction of what we could call a ¿primordial binding¿: an ontological predisposition, on the part of the human subject, to be bound by reality as it appears to the conscience.

In contrast to the mainly allegorical interpretation of the parable of the Good Samaritan, predominant in ancient commentators, modern approaches prefer a directly ethical reading. This work presents the parable by opening up new perspectives on the relationship between ethics and religion, as a gateway to far-reaching philosophical questions, which are gaining prominence in contemporary times. In this framework, we look at two readings by Saint John Paul II and Blessed Álvaro del Portillo¿ whose Christocentric approach allows us to integrate the ethical and religious points of view in an original way, in dialogue with contemporary concerns and challenges.

In Sources of Normativity (1996), Christine Korsgaard introduced the notion of "practical identity" as part of her peculiar reconstruction of the Kantian foundation of morality; she defined "practical identity" as "the description under which you value yourself and find your life to be worth living and your actions to be worth undertaking" (SN 102). Later, in Self-Constitution (2009) she made this notion a cornerstone of an argument designed to show the relevance of morality to the constitution of human subjectivity. The aim of this article is to explain the way in which "practical identity" serves to the twofold purpose of making the Kantian argument about moral obligation plausible; as well as showing its articulation with different aspects of staff identity.

Kant controversially opposed political revolutions; yet, in morality, he clearly encouraged a revolutionary attitude. a revolutionary attitude. Drawing especially on the relevant texts in the Metaphysics of Morals, the Religion, the Education and the Anthropology, I explore the conceptual of Morals, the Religion, the Education and the Anthropology, I explore the conceptual underpinnings of Kant¿s position, arguing that Kant¿s contrast between moral revolution and reform is at the basis of his twofold notion of noumenal and phenomenal virtue, which in turn explains the contrast he draws between principled versus imitative behaviour in the Education. On this basis, I defend the complementary role of political reform and moral revolution in his approach to education. reform and moral revolution in his approach to cultural progress

This monograph responds to the desire to clarify the relationship between subjectivity, identity and sociality, as a way of contributing to a broader reflection on the meaning of the human at a time in our culture when the difference between the human and the non-human is acquiring renewed relevance. Delving into the dynamics of human subjectivity takes us into an intentional universe that is irreducible to simply natural processes. Through its emotions, desires and claim to truth, our subjectivity reveals itself to us as both conditioned and open, capable of intimacy and projected outside itself; a largely linguistic subjectivity, which does not allow itself to be entirely grasped by words, but admits being designated by a name, which places us directly in a context of interpellation. The name that, received from others, we have made our own, thus symbolises an identity that is partly received and partly under construction, whose ultimate configuration represents an enigma for us. The desire, whether explicit or concealed, to decipher this enigma and thus to know one's own identity is inseparable from human existence. However, insofar as existence takes place in the world and in dialogue with others, the identity symbolised by the name cannot be deciphered apart from the practical and relational contexts in which we are involved in the course of life. For this reason, the pathways of knowledge itself pass through a knowledge of the...

Under what historical conditions did the nation-state become the normal form of state? The author offers here a brief and documented analysis of the complexity of the historical, cultural and economic aspects of the Catalan process, as well as the social and emotional ones, with a appendix on the chronology of the conflict up to the present day.

This book joins the contemporary recovery of Kant's empirical works to highlight the relevance of his concept of culture for understanding the sources of various characteristic modern dilemmas, such as the tension between culture and happiness, the morally ambivalent nature of cultural progress, or the existing conflicts between a factual plurality of cultures and the historical forces pressing toward a universal civilization. The book will be of special interest forKantian scholars, moral and political philosophers, as well as philosophers of culture, of history and of the social sciences.

In a brief footnote from ¿What Does it Mean to Orient Oneself in Thinking¿, Kant says that, ¿Reason does not feel¿, yet he immediately adds that, ¿it has insight into its lack and through the drive for cognition it effects the feeling of a need¿. He then draws an analogy with moral feeling, ¿which does not cause any moral law, for this arises wholly from reason; rather, it is caused or effected by moral laws, hence by reason, because the active yet free will needs determinate grounds¿ (WDO 8: 139-140). This chapter aims to unpack this text, thereby showing the pivotal role of moral feeling in articulating the moral realm.

The purpose of this piece is to construct a comprehensive view of Aquinas¿s theory of government by considering his account of the angelic hierarchies and orders, from the perspective of participation in God¿s providential plan for creation, and then see how this consideration applies to the particular case of human beings and to the government of human affairs.