DECLARACIÓN DE LA DIRECCIÓN DE LA RED HISPANOAMERICANA DE DERECHOS HUMANOS FRANCISCO DE VITORIA EN RELACIÓN CON LA POLÍTICA MIGRATORIA DE EE. UU.: “DERECHOS HUMANOS PARA TODOS LOS MIGRANTES”

La Red Hispanoamericana de Derechos Humanos Francisco de Vitoria (en adelante La Red Francisco de Vitoria), tiene entre sus objetivos los de difundir el texto y los valores de la Declaración Universal de los Derechos Humanos por todos los medios lícitos puestos a su alcance, contribuir a crear sociedades más justas e igualitarias a través de la promoción y el fortalecimiento del respeto, la protección y la garantía de los derechos humanos de todas las personas, especialmente respecto de los colectivos más vulnerables, tanto en España como en Hispanoamérica y en el resto de los países de lengua española, pudiendo promover iniciativas educativas, culturales, institucionales y de litigación estratégica ante instancias competentes para la protección de derechos humanos y fomentar la participación y el acompañamiento de procesos de elaboración de políticas públicas, de formulación o revisión de legislación, de construcción de instituciones para la salvaguarda de los derechos humanos, por todos

Hơn cả GDP: Tái tư duy về tiến bộ của con người cho một tương lai bền vững

Trong nhiều thập kỷ, tổng sản phẩm quốc nội (GDP) đã đóng vai trò là thước đo chủ đạo để đánh giá sự phát triển..

Apneas del sueño y depresión: la posibilidad de un error diagnóstico

El síndrome de apnea obstructiva del sueño y el trastorno depresivo mayor comparten una cantidad significativa de síntomas, de tal forma que es posible plantear la posibilidad que haya personas con diagnóstico de depresión que padecen de un síndrome de apnea obstructiva del sueño no diagnosticado como causa de sus síntomas psiquiátricos. En este manuscrito se presentan argumentos sobre cómo una persona con apneas del sueño satisface criterios diagnósticos de depresión, y que un médico que no las considera como hipótesis puede realizar un diagnóstico erróneo. Dado que el tratamiento para ambas patologías es distinto, se concluye que es importante incorporar en los algoritmos diagnósticos de depresión la búsqueda de apneas del sueño y de estudiar su incidencia en la población con síntomas depresivos

“Mild Preparations”: Work, practices, and the internal good of recognition

This chapter seeks to articulate the ethically developmental potential of work, both in terms of the intrinsic satisfactions of the very best activities, and because of the recognition structures work can provide. We do so by exploring the goods of work in the context of the discussion concerning technological unemployment. One response to the possibility of technological unemployment is provided by the anti-work perspective, the plausibility of which rests in large part on its capacity to do justice to the impoverished nature of much contemporary work. Drawing on MacIntyre’s concept of practices we argue, however, that the concept of good work is better equipped to sustain the recognition structures that facilitate the achievement of excellence in those practices. Thus, good work can be viewed, somewhat ironically, as being powerfully conducive to our efforts to prepare ourselves for a world in which leisure is more socially central

Rethinking Human-Wildlife Coexistence: Lessons from Indigenous Knowledge

Conservation science has traditionally centered on the notion of human-wildlife conflict, framing animals and humans as adversaries vying for space and resources. However, as Jolly and Stronza (2025) argue, this focus has obscured a more common reality: coexistence. For generations, Indigenous and traditional communities around the world have demonstrated that living alongside wildlife is not an extraordinary achievement but a lived and dynamic norm. The authors advocate for a fundamental shift in perspective—from viewing coexistence as an ideal to recognizing it as an ongoing reality in many parts of the world

Principle, Things, and Four Stances of Chinese Moral Philosophy

In The Rise of Modern Chinese Thought (2023), Wang Hui unfolds two interrelated threads to help us understand China’s historical transition from the pre-modern to modernity. The first thread reveals institutional change in the socio-political realm, tracing the transition from a society based on enfeoffment (fengjian zhi) in the pre-Qin period, to an empire characterized by centralized administration (junxian zhi) during the Tang–Song eras, and eventually to the modern society that began to emerge in the late Qing period. The second thread concerns the paradigm shift in the intellectual realm, with particular emphasis on moral (including social and political) philosophy—or "worldview" in Wang’s terms. This shift moves from the worldview of the rites and music (liyue), to the worldview of heavenly principle (tianli), and finally to the worldview of universal principle (gongli). This essay reframes Wang’s rich depiction of China’s intellectual history through the evolving relationship between the concepts of "principle" (li) and "things" (wu). Based on Wang’s work, it identifies three fundamental stances of Chinese moral philosophy and suggests the possibility of a fourth kind

Adapting to the Heights: How African Mountain Farmers Perceive and Respond to Climate Change

As climate change accelerates, its impacts are hitting mountain regions especially hard [2-4]. In a study spanning ten mountain regions in Central and East Africa, researchers documented how 1,500 smallholder farmers perceive and respond to climatic shifts that threaten their livelihoods and ecosystems [5]

On Nature Quotient

In response to escalating environmental crises, this paper introduces Nature Quotient (NQ) as a distinct and essential form of intelligence that enables humans to comprehend, adapt to, and harmonize with complex natural systems. Grounded in Granular Interaction Thinking Theory (GITT), NQ is defined as the capacity to perceive, process, and organize information about ecological interconnections—thereby fostering deeper ecological consciousness and guiding sustainable behavior. The paper posits that cultivating high NQ can counteract the anthropocentric biases inherent in conventional intelligence models and catalyze a socio-cultural shift from an eco-deficit paradigm to an eco-surplus culture. The conceptualization of NQ opens promising directions for interdisciplinary research, environmental education, and policy-making aimed at biodiversity conservation, climate change mitigation, and ecological resilience. Developing robust theoretical and empirical tools to measure NQ remains an urgent and necessary endeavor

How to improvise: a philosophical account of the nature, scope and limits of improvisational agency

I develop an account of the nature of improvisation, as a distinctive form of temporally extended agency. In contrast to the standard view, which says that agents perform extended actions by means of planning them in advance, I argue that improvising involves planning one’s actions contemporaneously with their performance, or equivalently, planning these actions after one has already begun performing them. \u3e\u3e Improvisation is psychologically distinctive because it involves the adoption of backward-looking intentions, or retroplans, which represent the actions that an agent has already performed as to-have-been performed under new descriptions, in relation to how these actions constitute parts of the larger action into which they are subsequently improvisationally incorporated. \u3e\u3e Improvisation is metaphysically distinctive because it involves exercising a special kind of diachronic agential control over the temporally extended action that one is performing. By means of continuing to act, as guided by a holistic improvised plan with backward-looking components, one can genuinely incorporate one’s previously-performed actions into a larger temporal whole, and thereby retroactively determine that these actions were (intentionally) performed under new descriptions. This is possible because of the temporally emergent metaphysical nature of the action-types that are improvisable. \u3e\u3e Improvisation is normatively distinctive because it enables new possibilities for temporally extended action, such as flexibly responding to unpredictable information in the course of acting and the retainment of a distinctive kind of self-curiosity during action. The progressive temporal structure of improvisation also raises a number of distinctive deliberative constraints that can be fruitfully modelled in general terms. \u3e\u3e Finally, improvisation is existentially distinctive, in the sense that an agent’s entire life can be understood as one grand-scale improvisational performance, where they gain existential unity and responsibility for the entire shape and meaning of their life by means of the successful improvisation of a self-constituting project over the course of their existence. Applying the account of the nature of improvisation at the level of a whole human life enables us to improv(is)e on existing existentialist and narrativist treatments of meaningful unity in life, and also to give a novel, systematic account of a series of existential crises and challenges

Sinking Potential: How Climate Change and River Runoff Are Undermining the Arctic Ocean’s Carbon Storage

The Arctic Ocean is experiencing one of the most rapid transformations on the planet, with profound implications for the global climat