Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

In this paper, a theoretical analysis of the vital conditioning factors that people affected by rare diseases and their families have is carried out. This research is structured from a semiotic and hermeneutic perspective in order to better understand their social reality. In it we have detected the inexistence of the Kairos and the empire of the chronos. This fact is the result of the structuring of the social system and the limitation of options for these people. Faced with this reality, the possibility of structuring a society where there is a kairological reduction and a promotion of fraternity, understood as a temporary alternative, is raised. 

The objective of the present paper consists in disarticulating some parts of the dominant political narrative on the figure of the ‘Islamic terrorist’. It is proposed that Islamic terrorist is constructed in the western discourses as spectral enemy, therefore it results constitutively impossible to define and that enables the criminalization of the acts of resistance and rebellion to the existing power structure. Furthermore, it is argued that the Islamic terrorist is represented as evil which obstructs the critical public debate about this topic since the condemnatory moral judgment has already been stated beforehand. Moreover, it’s stated that the Islamic terrorist is described as a new enemy which conceals the familiar background of an old orientalist narrative that imposes on the Muslim, particularly Arab, and the paper of the inferior Other.

The article aims to show, accompanied by Gadamer and Ricœur, the existing link between pain and suffering. Following Gadamer, it is affirmed that pain dislocates the whole and brings isolation. Likewise, pain urges human being to take refuge in his finite character and to take care of himself by enhancing his vital forces. On the other hand, in the light of Ricœur, it will be argued that suffering is a diminution of capacities. However, this decrease is not an obstacle to affirm that the subject is called to endure despite… Finally, it is considered that pain and suffering summon us to succinctly explore the scope of caring for the other. In short, it is affirmed that Gadamer and Ricœur share the conception according to which caring consists of restoring or enhancing the capacities of the sufferer.

Nietzsche wrote “In the age of nihilism, only an aesthetic life can justify existence”. In this article, we try to examine one of these proposals for the aesthetic justification of existence (here we have called aesth-etical confluence), namely Foucault’s aesthetics of existence. After examining this, and contrary to most interpretations, we conclude that there is no aesthetic justification in the Foucauldian proposal. In order to find a more adequate aesth-etical confluence, we then examine one of the objects of study of the French thinker: dandyism. Dandyism is considered as an ontological search for beauty and its aesthetic character is examined. In the end, some problematizations of it are pointed out with the aim of advancing in a highly contemporary debate.

Iris Marion Young's theory criticises the definition of social justice in purely distributive terms, in favour of a conception that includes recognition. To this end, she relies on concepts such as social group, oppression, public space and a critique of the ideal of impartiality. Based on this vision, this work aims to answer different questions in relation to the situation of vulnerability, oppression and social injustice experienced by people with disabilities. Visions are provided from philosophy and social psychology that allow us to understand what injustice is in terms of recognition, how it is reproduced, how it affects functional diversity and how to combat it. All of this results in a reflection that serves as a basis for rethinking proposals such as Nussbaum's, which go beyond formal proposals or modifications, based on the relevance of public space and informal relationships. 

The present work refers to the apology for the cure, made by Hans Georg Gadamer. Life in Gadamer has the features of the pre-Socratic Phýsis. Gadamer warns that in sickness the cure is an art of re-producing what was already there. The modern healing process leads to the transformation of nature. However modern sciences invite the abandonment of the vital balance. They work on a planned construction of new natures. Since that epistemological plan originated in the thought of the Enlightenment, we have been out of harmony with the Phýsis. Educating oneself, as Gadamer puts it, leads to coming together with others in an area of communal harmony that respects the Phýsis. To educate oneself is to expand the community area as the confluence of the vulnerable. This area forms an intense relationship with the vulnerability of life. Individual health would disappear as a substantial theme of the cure. Instead, there appears an anti-anti-interpretive confluence with new us. From the aesthetics of the vulnerable by Janet Echelman, we argue in favour of a more just distribution of suffering. A distribution of vulnerability, supported by an anti-anti-interpretive approach to the Phýsis.

This paper carries out an analysis, from the point of view of the social sciences, of the concepts of vulnerability and risk in their application to health and, more specifically, to diagnosis understood as a social process. The medical diagnosis, and / or the lack of it, can generate risks to people, due to the possibility of entering into processes of deterioration of social identity, stigmatization or intersectional discrimination; since these phenomena can hinder, or make impossible, the access to the sick role of the people who present any complaint or symptom.

This work shows the vulnerability of the LGBTIQ + community to receive attacks through new technologies. This is known as cyberbullying or virtual violence, and it occurs because this social group does not present a heteronormative profile. In addition, this type of aggression is also observed in educational institutions which show actions and policies based on non-inclusive stereotypes. For this review, a scientific database search and analysis has been carried out following the Cochrane systematic reviews manual, in Higgins and Green and PRISMA. It is concluded that LGBTIQ + phobic cyberbullying shows an increasing prevalence in recent years, with important socio-emotional and behavioral consequences. An intervention is necessary in terms of sensitization and awareness within educational centers.

Due to the high prevalence of the Students with Special Educational Needs, a priority at school level is focused on taken a considerable number of actions and practices in favour of inclusion. Moreover, developing activities and innovative dynamics is an increasingly engrained trend that places the emphasis in positive manipulative experiences, a personalized game plan favouring active implication and making decisions autonomously. Thereby, this project highlights the use of the resources already mentioned. On one hand, to develop training of the University students to work the inclusion of the Students with Special Educational Needs in any educational setting and on the other hand an opportunity to support the motivation, the implication, and the academic performance of the students in a subject of three University degrees.

The current model of understanding intellectual disability refers to it as a state of functioning that will vary significantly depending on the supports that the person receives. The current pandemic has placed this group in a particularly vulnerable situation, limiting their support and negatively impacting their quality of life. Research seems to have ignored the perspectives of these people, so the general objective of this review is to analyze the publications that address the impact of the pandemic situation on people with intellectual disabilities. A search in the Web of Science and an analysis following the PRISMA method is proposed. It is concluded that COVID-19 has had significant repercussions on the physical and mental health of people with intellectual disabilities and has exacerbated the existing inequalities around these people and their families.