Anyone grappling with the problem of the status and justification of the "Philosophy of Law" as a philosophical discipline has to address a series of extraordinarily intricate problems. The first problem is that of explaining why the institutionalisation of the discipline is so characteristically modern: did Hugo's Philosophie des positiven Rechts (1798), Austin's Philosophy of Positive Law (1861) and Hegel's Philosophie des Rechts (1821) truly herald a new discipline or simply a new name for a kind of philosophical reflection that was already ancient and traditional? This problem depends on one's philosophical stance on natural law. The second problem relates the historical and thematic bifurcations characteristic of our discipline: first, the bifurcation stemming from the opposition between "jurists' legal philosophy" and "philosophers' legal philosophy" (Bobbio 1990) and, secondly, the bifurcation resulting from the opposition between "philosophy of law" versus "theory of law". This problem depends on one's philosophical stance on legal positivism.
El acceso equitativo a la educación es una premisa básica de respeto a los derechos humanos, del bienestar presente y futuro de las sociedades. En este artí-culo se utiliza el coeficiente de Gini para medir la desigualdad educativa que poseen los ciudadanos mexicanos en el periodo en estudio en las diferentes entidades del país. Planteamos la hipótesis principal en la cual la desigualdad en educación está negativamente asociada con el promedio de años de escolaridad, esto es, los estados en donde existe un alto nivel de educación promedio es más probable alcanzar una mejor igualdad educativa entre sus ciudadanos que aquellos con niveles bajos de educación. La desviación estándar ha sido
This paper presents an interpretation on Aristotle's distinction between natural law and positive law. According to this interpretation, the traditionally assumed thesis on Aristotle's "iusnaturalism" should be severely rectified otherwise dismissed. It is not either to be found in Aristotle's legal reflections any variety of "legal positivism". Departing from a natural law reading of the famous passage of Nichomachean Ethics where Aristotle draws the distinction between the two forms of political justice, natural justice (physikon dikaion) and legal justice (nomikon dikaion), we cannot find conclusive reasons to see therein a conceptual dualism between natural law and positive law as it has been traditionally understood. Rather it must be concluded that the true conceptual line is not that relating natural and legal justice but the one relating political (politikon dikaion) and legal justice. Under this reading, not only legal justice but also the so-called natural justice should be included within the Aristotelian concept of positive law in terms of a philosophically grounded universalism in the realm of practical reason as opposed to a metaphysical, natural-law view (that is, ultimately a theological one). This is indeed corroborated by an analysis of the central role played by the notion of praxis, with its epistemological background, in Aristotle's works on ethics and politics, and in particular by an analysis of his theory of law.In this essay, I shall explore an interpretation on the well-known Aristotle's definition of "legal justice" as it appears in his Nichomachean Ethics in contrast to that of "natural justice". The proposed interpretation claims that such distinction cannot be understood in terms of a dualist, dichotomic opposition between "positive law" and "natural law". It departs then from the traditional iusnaturalist reading of that Aristotelian topic as it was received from the Thomist-scholastic synthesis, especially in the realm of legal philosophy. Both the ontological and moral-theological premises of iusnaturalism are incompatible with the practical philosophy of Aristotle and in particular with the legal philosophy that -I will defend-underlies the distinction between legal and natural justice. The iusnaturalist reading also contradicts the main assumptions of the Aristotelian epistemology and its foundation of "practical reason", a view that shall be herein emphasized. But it is not only about "rescuing" Aristotle out of the main stream of the iusnaturalistic tradition: it also implies a refutation of a In the following pages, which are, as said, a merely exploratory attempt of interpretation, my purpose is to point out how the Aristotelian notion of positive law is embedded in politics and even in morality, yet without embracing the -allegedly insurmountable for western legal philosophy-dualism of the received view between positive and natural law. Of course, this is by no means an absolutely new view. There is a number of interpreters that have departed from the traditional classical...
Se estudia el ciclo del PIB de los países del TLCNA de 1996 a 2011, partiendo de (Burns y Mitchell 1946). Basados en la metodología de Harding y Pagan (2002, 2006) se examinan las características de ciclo económico y la sincronización de Canadá Estados Unidos (EEUU) y México. El ciclo de México a largo plazo tiene una tendencia similar al de Canadá, por otro lado, es diferente al de Canadá y EEUU en su duración de 10.2 trimestres, 57% (5.8 trimestres) son contracciones y 43% expansiones (4.4 trimestres). Debido al peso de la economía de EEUU el ciclo conjunto de los países del TLCNA es igual al de EEUU. En Canadá la duración del ciclo es 9.8 trimestres, 3 de ellos son expansiones y 6.8 contracciones, EEUU tiene el ciclo más corto con duración de 8.7 trimestres y se opone al ciclo de Canadá porque las contracciones duran 3.2 y las expansiones 5.5 trimestres. Las expansiones son más prolongadas en EEUU, medias para México y más cortas para Canadá, la más larga contracción se da Canadá, media para México y más corta para EEUU. La amplitud de las contracciones y expansiones son mayores en México y menores en Canadá y EEUU. Sin embargo, el 27% de los trimestres en los tres países tienen la misma fase o punto de inflexión. La sincronización para todo el período fue de 43% un tercio de ella se explica por expansiones. En la última crisis 2006:4 a 2008:3 el índice de sincronización fue 100% lo que significa que los tres ciclos se encuentran en la misma fase. Para el período 1996:2 a 2006:3 el Índice de sincronización fue 26%, por lo que la última crisis internacional hizo que los movimientos del ciclo se igualaran para los tres países.
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