Study of the spatial variation of the biodegradation rate of the herbicide bentazone with soil depth using contrasting incubation methods

Vertical and horizontal spatial variability in the biodegradation of the herbicide bentazone was compared in sandy-loam soil from an agricultural field using sieved soil and intact soil cores. An initial experiment compared degradation at five depths between 0 and 80 cm using sieved soil. Degradation was shown to follow the first-order kinetics, and time to 50% degradation (DT50), declined progressively with soil depth from 56 d at 0–10 cm to 520 d at 70–80 cm. DT50 was significantly correlated with organic matter, pH and dehydrogenase activity. In a subsequent experiment, degradation rate was compared after 127 d in sieved soil and intact cores from 0 to 10 and 50 to 60 cm depth from 10 locations across a 160 × 90 m portion of the field. Method of incubation significantly affected mean dissipation rate, although there were relatively small differences in the amount of pesticide remaining in intact cores and sieved soil, accounting for between 4.6% and 10.6% of that added. Spatial variability in degradation rate was higher in soil from 0 to 10 cm depth relative to that from 50 and 60 cm depth in both sieved soil and intact core assessments. Patterns of spatial variability measured using cores and sieved soil were similar at 50–60 cm, but not at 0–10 cm depth. This could reflect loss of environmental context following processing of sieved soil. In particular, moisture content, which was controlled in sieved soil, was found to be variable in cores, and was significantly correlated with degradation rate in intact topsoil cores from 0 to 10 cm depth

Hacia una filosofía fenomenológica de la religión

The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion.La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion

Charles Taylor: de la Antropología filosófica a la Filosofía práctica

Charles Taylor is commonly identified as one of the founding fathers of theoretical communitarianism, but such identification does not realize the extent of his thinking. Through this research, we try to articulate the Taylor's philosophy from his philosophical project, that he explicitly started in his early work, namely, the configuration of a philosophical anthropology, through which we will address the major issues that have occupied his life - ethics, politics and religion- in the implementation of a philosophy with purely practical intentions. Charles Taylor es comúnmente identificado como uno de los padres fundadores del comunitarismo teórico, pero tal identificación no da cuenta de la amplitud del pensamiento del filósofo canadiense. A través de este trabajo de investigación pretendemos articular la filosofía de Taylor partiendo del proyecto filosófico que explícitamente inicia en sus primeros trabajos, a saber, la configuración de una antropología filosófica, a través de la cual abordaremos los grandes temas que han ocupado su vida -ética, política y religión- en la puesta en marcha de una filosofía con intenciones puramente prácticas.Charles Taylor is commonly identified as one of the founding fathers of theoretical communitarianism, but such identification does not realize the extent of his thinking. Through this research, we try to articulate the Taylor's philosophy from his philosophical project, that he explicitly started in his early work, namely, the configuration of a philosophical anthropology, through which we will address the major issues that have occupied his life - ethics, politics and religion- in the implementation of a philosophy with purely practical intentions

Una religión a la altura de los tiempos (1914-1930). Notas para una filosofía de la religión en Ortega (II)

This paper continues the investigation started in “The Worlds Beyond of Early Ortega (1902-1914)”. On this occasion, I will rebuild some ideas about religion and God present in the years corresponding to Ortega’s first navigation. The aim is to overcome the reductionist interpretations that quickly identify Ortega as a person averse to religion. Firstly, I will recover a key category from the first navigation, “at the height of the times”, to show how Ortega places religion among other superior forms of culture that he considers should be advanced. Secondly, I will analyze those aspects that would make a religion unworthy for the height of the times and that motivate the desire for religious reform. Finally, thirdly, I will elucidate the second Ortega’s conception of Godcompatible with the proposal of a “new” religion.Este artículo continúa la investigación iniciada en «Los trasmundos del joven Ortega (1902-1914)». En esta ocasión, reconstruiré algunas ideas en torno a la religión y Dios presentes en los años correspondientes a la primera navegación de Ortega. El objetivo es superar las interpretaciones reduccionistas que rápidamente identifican a Ortega como una persona reacia a la religión. En primer lugar, recuperaré una categoría clave de la primera navegación, “la altura de los tiempos”, para mostrar cómo Ortega sitúa la religión entre otras formas superiores de la cultura que considera que deben avanzar. En segundo lugar, analizaré aquellos aspectos que harían una religión indigna de la altura de los tiempos y que motivan el ansia de reforma religiosa. Por último, en tercer lugar, dilucidaré la segunda concepción orteguiana de Dios compatible con la propuesta de una “nueva” religión