The current religious pluralism has been core topic to review both the concept of secularization and religious freedom. We are witnessing a return to the sacred. The thesis of enlightened secularization has not been fulfilled: religion would disappear from the public sphere with the progress of science. However, the religious resurgence means, on the one hand, the presence in the public space of traditional institutional religion alongside narcissistic forms of spirituality; on the other hand, it is necessary to review what is understood by religion and to show why religious faith is a good that must be legally protected.

bulletin Spinozista¿ No 21

ICS

God's eternal plans count on human freedom. The vocational path - a real path of love and towards Love - is a mysterious confluence of eternity and time, of God's will and of the free decisions of each person. God wants - it is his will in creating us and treating us as his children - that freedom staff has a configuring role in deciding and following the path of life.

At the beginning of the Modern Age, two important changes took place in relation to the understanding of causality. On the one hand, the four Aristotelian causes were reduced to the efficient cause. On the other hand, cause passed from an ontological to an epistemological status. A long distance has been travelled from the fourfold consideration of cause as constitutive and explanatory of the entity and its movement, to the conception of it as the relation between two events whose reality and epistemological validity (necessity) must be justified. This book aims to tell a part of that story. From a historical point of view, eight authors are discussed: Suarez, Bacon, Boyle, Hobbes, Descartes, Pascal, Spinoza and Leibniz. From a systematic point of view, the contributions collected in it could be ordered from agreement with a triple thematic scope that corresponds to the triple strand according to which Descartes unfolds his explanation of causality: the interaction between bodies, the body-soul interaction, and the causal relation between God and finite substances.

Since the 1970s and 1980s, Business Ethics has been studied and taught. This Ethics is usually ¿pragmatist¿ or ¿ontological,¿ but it can also be ¿realistic.¿ Ethics is part of Philosophy, which was classically called ¿love of wisdom,¿ but that definition and ethics itself changed since Early Modernity. Realistic Business Ethics ¿ inspired by Aristotle and St. Thomas ¿ has a metaphysical ground that highly differs from the modern metaphysical one. Associated with the ¿science of man¿ and the truth conceived as ¿something useful,¿ this metaphysics is con- ceived as pragmatist. Anthropology and economics ¿ considered as social sci- ences ¿ were born with Modernity and Enlightenment, respectively, in a context of changing philosophical paradigms but have gained prominence since the nineteenth century. Our aim is to briefly explain who are the authors and the key points that made this change possible. This illustrates the new way of understanding the man and his action from a moral and social perspective. With Montaigne and Descartes the science of truth is left behind as the science of man gains more attention. This implies that contemplation is substituted by a technical action of one self who knows itself as a free and individualist actor (subject) with own interests and passions. In Descartes we find the traits of the new wise man, what is his method, and how metaphysics, anthropology, and ethics are now articulated, that is, how and why this change from a contemplative wisdom to a pragmatic one occurred.