Sobre la ontoteología cartesiana

Aún cuando yo conozca clara y distintamente al ser supremo, y aunque el concepto de éste incluya la existencia, no se sigue de ahí que dicha existencia sea algo en acto,... sino tan sólo que el concepto o noción del ser supremamente perfecto está inseparablemente unida al de existencia... Por consiguiente, hay que probar por otra vía que dicho ser supremo existe. (Med. 85 s; AT VII 99 s.1) Con estas palabras el tomista Caterus acaba, en las Primeras Objeciones, su crítica a la prueba ontològica de Dios, desarrollada por Descartes en la Quinta Meditación, que parte del mero concepto de Dios en tanto que es el concepto del ens perfectissimum. Salta a la vista el hecho de que esa critica no quiere atacar a la prueba ontològica por medio de negar dos premisas dedaradas como decisivas por el mismo Descartes en la Quinta Meditación. Primero, no le niega que se conozca al ser sumamente perfecto distintamente, es decir, que uno posea un concepto tal de este ser que satisfaga el criterio de verdad expuesto por Descartes en la Tercera Meditación. Segundo, Caterus tampoco niega que la existencia es, de hecho una perfección a saber, una determinación descriptiva que haya de pensarse en el concepto de aquello, la esencia del cual es la totalidad de las perfecciones posibles. Por consiguiente, la crítica de Caterus reza: Aún cuando está concedido que la existencia sea un atributo lógico de un concepto claro y distinto de Dios, no es posible legitimar la transición que Descartes concibe como necesaria, hacia la existencia de Dios

Expression of CD56 isoforms in primary and relapsed adult granulosa cell tumors of the ovary

<p>Abstract</p> <p>Background</p> <p>Adult granulosa cell tumors of the ovary (GCTs) are sex cord stromal tumors of unpredictable behaviour. Up to now, the prediction of the relapsing/malignant potential remains difficult. CD56 (NCAM) in GCTs was previously described in only two studies. However, the expression of its isoforms was not examined.</p> <p>Methods</p> <p>30 GCTs (16 primaries, 14 relapses) were investigated immunohistochemically with antibodies against Pan-CD56 (CD56^Pan) and the isoform with 140/180 kDa length (CD56^{140/180 kDa}). The reaction was assessed with respect to percentage of positive cells and intensity of staining.</p> <p>Results</p> <p>In all GCTs, CD56^Panwas expressed, but differences were found between primaries and relapses. The percentage of CD56^Panpositive tumor cells was lower in relapses, whereas CD56^{140/180 kDa}showed a higher staining intensity in the latter.</p> <p>Conclusion</p> <p>Expression of CD56 is an additional sensitive and helpful immunohistochemical tool for histopathologists diagnosing a GCT. It does not seem possible to provide a validly individual risk assessement. However, the different expression of CD56 isoforms might indicate important changes in the course to a more malignant behaviour.</p

Ego-Splitting and the Transcendental Subject. Kant’s Original Insight and Husserl’s Reappraisal

In this paper, I contend that there are at least two essential traits that commonly define being an I: self-identity and self-consciousness. I argue that they bear quite an odd relation to each other in the sense that self-consciousness seems to jeopardize self-identity. My main concern is to elucidate this issue within the range of the transcendental philosophies of Immanuel Kant and Edmund Husserl. In the first section, I shall briefly consider Kant’s own rendition of the problem of the Egosplitting. My reading of the Kantian texts reveals that Kant himself was aware of this phenomenon but eventually deems it an unexplainable fact. The second part of the paper tackles the same problematic from the standpoint of Husserlian phenomenology. What Husserl’s extensive analyses on this topic bring to light is that the phenomenon of the Ego-splitting constitutes the bedrock not only of his thought but also of every philosophy that works within the framework of transcendental thinking