Núcleo Común, Sentido Común. (Spanish Edition)

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Oscillating from the Anthropocentrism towards the Christian faith, turning in decline towards the theocentrism that the Catholic Church imposed in the Middle Ages and that the Middle Ages of the Mohammedan doctrine, made that this temple in honor and symbol of the Democracy, the beauty of the Spirit, turned into Art, implode to finish, after several centuries to fill empty shelves of some Interpretation Centers and some Galleries of Curiosities.

Sad fate. Is that the fatuous of our Culture and Society? The cult of Athena Parthenos, materialized in gold and ivory under a colossal height of twelve meters, was housed under a double colonnade, conformed by two Doric orders, in an immense cella of more than 18 meters of width under an imposing central nave, Accompanied in turn on the sides, of two smaller naves. In the west, a large pond: purifying and crystalline water, brushstrokes of halos of light mischievous and fleeting, like the Muses at dawn. All a visual effect that only reminds us what is the theatrical stage of this that we, so ephemerally enjoy, calling it life.

And this is what I think again: Is this not what we are doing with Europe? Are we Zeus, turned into a bull, kidnapping our beloved Europe to the ostracism of a deserted island?

Do we love her the way she is? Or did you just make it as more like an object in some of our collection of empty shelves, to show what one day was? We have created today an effigy, as the fathers of our democracy did with Athena Parthenos, representing the values of Christian Humanism, distilled under the enlightened varnish of eighteen: Equality, Fraternity and Legality. That Effigy is, without a doubt, Europe. We cannot deny that Europe and thus the Occidental World drink from Greco-Latin roots and the important phenomenon of acculturation that those added countries provided, which, while true, were conquered by the weapons, many others asked to be adhered By the kindness of a union of peoples.

How can there not be friction between brothers with a past so rich, so substantial and so enriching as the crucible of cultures that make up our beautiful Europe?


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Again, just as Islamic terrorism is to Europe, it is to itself: confrontation of two kinds of ways of conceiving coexistence: The unreason of clinging to the past and the Bismarkian pragmatism of visualization of the future from the present. Ergo, shall we go back to the division of the nineteenth centiry of nation-states? Or do we retake the wisdom of the Westerner, sinking on the basis of our Aristotelian thinking: The Philosophy of the Middle Term?

The United Kingdom and Europe as a whole needs to reflect deeply. The fate of England and its kingdoms is unavoidably linked to the fate of Europe, as it was in its past, because it is nothing but Europe itself: a confluence of Nordic, Norman, Roman, Breton, Anglo, Saxon identities… actual Englishmen, after all, who would not be what they are, without the mixture of their frater nations, the European ones. It is true that we have differences of opinion and perspective within Europe, but these differences, far from separating, complement the similarities that on the other hand, give us the same common identity: the Western one.

That identity that allows us to be citizens of the same conceptual framework that integrates us, through the meta-language, the way in which we relate to the family, between genders, in society, with our brothers, neighbors and foreigners. Our vital conception of social existence is Western. Europe was the vehicle that allowed and continues to allow the evolution of that concept that taught to walk from its first steps Pericles, back in the 5th century BC and that allowed to develop a Greco-Latin Empire, Christian, German, that Empire that as Spanish I must to remark with pride, where the Sun did not lay down, where the money of the coffers did not matter because it was sought to create a new world without human sacrifices, with missions of charity, with infrastructures, universities, hospitals and parcels.

A world not perfect, but that was perfected with the intention of reinforcing the concept of brotherhood that today, despite the independency and the distances, continues to exist thanks to the cohesion of the same culture, the same language and the same feeling. Europe has the power to become one, but stronger; Wiser. England is the key.

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The United Kingdom is at a crucial moment, where its power as a state, could be weakened, as is obvious from being unity against the whole, or on the contrary, it could be considered the leader of a revolutionary movement of change. Europe needs a renewal of internal dynamics. The disagreement in management is increasingly increasing and overwhelmingly majority.

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The United Kingdom could be the leader that Europe needs to re-design domestic policies as European States and rise up as a catalyst for this pressing vital need that touches the doors of the forthcoming European future, in the forthcoming European elections in May. For the first time, after years after the Treaty of Vienna in until today the Franco-German axis could be replaced by a triaxial axis where 3 Europes Converging in one: the Europe of the 3 Regions.

England could get its role in the history of the EU, not by rupture but by renewal.

Sentido común

Country of parliamentarianism, of the Reformation, of the Industrial revolution and the female vote. This situation makes the fact even more surprising that it is this particular Spanish version that still being published nowadays. On this occasion, Dewey refines his philosophy to make it easier for the reader to grasp the background of his pedagogic ideas. This made it possible for Luzuriaga to get the right translation this time.

And yet, it is precisely as a reaction against this type of dichotomies that pragmatism was founded.

Finally, to relate the subject matter of the writings and the periods in which they were published — s 5 references , 15 s 13 references , 16 s 26 references , 17 and s 25 references , 18 — there is a clear rise in interest, albeit modest in comparison to the attention Deweyan studies receive in Italy and other European countries. The first is regarding its form and scope, whereas the second involves the content and approach of the written works in the analysis. Thus, in the first, it should be noted that the list of writings presented here must be read as provisional and under constant revision, since it would be unwise to claim that our analysis includes each and every publication without exception of the works on Dewey published in Spain since Although we can state that we have located many if not most of them, there may still be others we missed.

In any case, the nature of the analysis lends itself to periodic updating. In the second point, although the main purpose of this analysis was to quantify the rise in interest in Dewey in contemporary Spanish pedagogy, a global assessment can be made of what this production means. This is due to two main reasons. Spain is by no means immune to this problem, as can be seen in the Spanish example given above of how Dewey gets lost, this time, in translation.

Nevertheless, this is consistent with what happened in the past. It is as if the reasons why Dewey was only partially known by scholars and professionals in Spanish education in the ILE circles continued on today in the theory of education in Spain, under new forms of inertia but leading to a similar result in terms of not taking Dewey seriously.

As Dewey himself said, we can understand these inertias as habits and customs of thought:. We are always possessed by habits and customs, and this fact signifies that we are always influenced by the inertia and the momentum of forces temporally outgrown but nevertheless still present with us as a part of our being. Human life gets set in patterns, institutional and moral. LW This is quite astonishing since in terms of the development of thinking about education for democracy in the 20th century, the figure of John Dewey towers above everyone else.

His is the most significant contribution to thinking about education and democracy. And a more detailed revision of how Dewey defined the field of philosophy of education in Democracy and Education would also be extremely useful in solving some of the core problems that the theory of education is facing today in Spain.

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Thus, while the case of the theory of education in Spain is a historical problem that needs to be analyzed historically, the motives and outcomes of this decision were and are epistemological. As such, I also think the answer comes in the shape of an epistemological proposal, conscious of its inheritance and knowledgeable of the needs and problems of today.

However, I believe the problem may be in the shape and direction of that wish by thinking that theory and practice are two substantially contrary things, different and irreconcilable. The theory of education is neither more nor better as a theory of education, it will not generate more or better growth, not in itself as a discipline, not in education as a field of interest, if it is less theory based and more practice based, or less philosophy and more science, or less speculative and more empirical.

Perhaps the problem lies in the question itself, and perhaps also in the hope of finding a disciplinary model that normatively closes how supposedly theoretical and practical discourses should be modulated. Perhaps what we need to do is simply to initiate a real conversation in the form of our own reconstruction.

A more detailed revision of how Dewey defined the field of philosophy of education in Democracy and Education would also be extremely useful in solving some of the core problems that the theory of education is facing today in Spain.

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The argument I am advancing here is that the pragmatism that gave Dewey such good results when exploring a philosophy of education that is deeply educational while still being philosophy may also help solve some of the problems felt in the theory of education in Spain. At the same time, this would also lead us to a more integrated reading of Dewey, rather than strictly philosophical or purely pedagogical. Moreover, such integration is fundamental in Dewey, since philosophy to him has a transformative sense with a certain direction. Indeed, this dual transformative-orientative quality of philosophy is what makes it a deeply educational area.

Therefore, rebuilding the theory of education as per Dewey would lead us to understand his activity as i an imminently empirical endeavor that ii does not propose transcending the realm of experience, and that, however, iii can be explored along many different paths, the most characteristic being the conceptual path. It may be well worth our while to try. Angelini L. Ayala P. Barrena S. Barroso M. Bellmann J. Boydston J.

Blanco G. Blanco R. Broncano A. Schriewer , eds. Cadrecha M. Campbell J. Journal of the Central-European Pragmatist Forum , 1, 2, Carbajal P.