Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
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The aim of this article is to analyze different examples of royal divinization attested in the history of Ancient Me­sopotamia. The individual study of the examples demonstrates that the divini­zation of the king was an exceptional ideological tool, always used with a po­litical purpose.

Resumen: Los cristianos, desde la época de las persecuciones, se opusieron a admitir que los emperadores romanos pudieran poseer una naturaleza divina, negándose a participar en el culto imperial. Paralelamente, diversas corrientes ideológicas abogaron por afirmar que la autoridad y el poder del emperador tendrían su origen en la Divina Providencia cristiana. De este modo, el cristianismo primitivo se vio en la tesitura de rehusar a intervenir en la manifestación pública de la divinidad de los emperadores y aceptar a la vez que la máxima autoridad política de Roma había sido colocada por Dios para dirigir el Imperio romano. En el presente trabajo, se expondría como ambas ideas serían retomadas en el siglo V por Paulo Orosio en sus Historiae Adversus Paganos a través de los textos sobre Domiciano y Augusto, pudiéndose demostrar que el pensamiento político cristiano sobre el “carácter divino” del emperador roma­no continuaría vigente, aunque fuese desde una óptica historiográfica. Abstract: Christians, from the Persecution’s age, opposed to admit Roman empe­rors could have a divine nature, refu­sing to participate in the imperial cult. In parallel, various ideological currents advocated for affirming the authority and power of the emperor would have their origin in Christian Divine Provi­dence. Thus, Early Christianity was in the position of refusing to intervene in the public demonstration of the divini­ty of the emperors and accept that the most important political authority of Rome had been placed by God to lead the Roman Empire. This paper would expose as both ideas would be taken up in the fifth century by Paulus Orosius in his Historiae Adversus Paganos through the texts about Domitian and Augustus, being able to demonstrate the Christian political thought on the “divine charac­ter” of the Roman emperor would con­tinue in force, even if it were from a his­toriographical optical. Palabras clave: Emperador romano, naturaleza divi­na, culto imperial, Paulo Orosio, Domi­ciano, Augusto Key words: Roman emperor, divine nature, im­perial cult, Paulus Orosius, Domitian, Augustus.

The Roman temple of the Claudio Marcelo street (Córdoba) presided a great architectural complex in terraces raised in the middle of the first century A.D. in the oriental flank of colonia Patricia-Corduba, and very probably related to the provincial imperial cult. From the archaeological information about the temple –specially its plant and its initial chronology–, as well as from the historic context in which it was built, arises here the possible dedi­cation of this sacred building (at least in its first moments) to divus Claudius.

From 312 to 455, the cultus deorum, far from having been abroga­ted it tended to be transformed, without lacking its mainly customary character, in a religion whose centre was the prin­ces’ worship. Despite the progressive christianization of the Roman institu­tions, laws were referring to alive empe­rors in their condition of numina, while the deceased ones received the title of diui. Therefore, their dispositions had force of sacred norms, and their infrin­gement entailed to commit sacrilege. However, like in other matters, there was not a specific and exhaustive regu­lation on the Imperial Cult. The subjects that received normative attention were fundamentally three: the celebration of imperial feasts, the feasts’ calendar and the protocol of the ‘adoratio’.

This paper attempts to provide a ge­neral approach to the problem of the le­gitimation of power in Buddhist tradi­tions focusing on Pali canonical sources. A methodological introductory section addresses common Western scholarly prejudices regarding the alleged apoli­tical and a-religious character of Budd­hist tradition. Canonical references are then systematised in four models and a counter-model and critically discus­sed. Their historical relevance is analy­sed concerning the figure of Asoka and throughout a series of Asian examples. The implicit potentiality of canonical references in the political context is de­fended as a final conclusion.

As far as Judaism is deemed to be a strict Monotheism, any deifying pro­cess occurring within this religion appears to be a remarkable fact. As is well-known, however, the Galilean preacher Jesus of Nazareth came to be revered in the most exalted terms –comprising divinization– in some trends of the initially Jewish move­ment that later became what we call «Christianity». This article provides an assessment of the history of research carried out in the last century (from Wilhelm Bousset’s work to the very present) by identifying and examining the main explanations for the emer­gence of Jesus’ divinization within Jewish and Greco-Roman settings.

This paper analyzes the deification of social elites in the Japanese archi­pelago during the first millennium A.D. After considering archaeological and documentary sources, it is possible to identify the existence of two differ­ent processes: one under which local leaders were granted a divine nature after death (post-mortem deification), the most visible manifestation was the erection of colossal funerary structures (ss. III-VII); and another (in vita deifi­cation), whose objective was legitimat­ing the prevailing power (ss. VII-VIII). One of the major highlights of this sec­ond process was the construction of a genealogy that linked the divinities -kami- who had created the archipelago with reigning monarchs -the heavenly sovereigns-, giving rise a myth-history that had a real influence in Japan until modern times.

Paul does not get his “inexhaustible and mind-blowing fantasy” the concep­tion neither of a possible pre-existent Messiah nor that of a full human being, who after his dead is exalted by God to the rank of Messianic judge, Lord and Messiah, founder of the divine King­dom. On the other hand, Pauline reflec­tion upon the nature of the Messiah is in line with a fully Jewish thought, which continues in Rabbinical times thereafter. On the other hand, it confirms the deep and irreconcilable difference between the historical Jesus, which can be reasonable and critically deduced from the reading of the Gospels, and the heavenly Christ. The first one, reduced to its fair terms by criti­cal research, is a figure of the 1st century history of Israel which perfectly fits in it and whose existence cannot be denied. The second one is a theological construc­tum which only belongs to the field of Jewish and Christian theology and not to the realm of history.

ResumenEl principio de presencia equilibrada en el marco de la Ley Orgánica para la igualdad efectiva de mujeres y de hombres, supone una importante estrategia para la consecución de un nuevo modelo de representación democrática. Este ideal viene representado por la noción de Democracia paritaria, de modo que sólo se podrá hablar de él cuando la igualdad se considere por todos los poderes públicos, los agentes sociales y los ciudadanos y ciudadanas no sólo un valor jurídico y social, sino, también, un valor democrático. Por lo tanto, la paridad, en tanto presupuesto esencial de ciudadanía y de existencia, supone llevar al máximo extremo la igualdad jurídica y real modificando transversalmente las estructuras y los modelos de poder, incluyendo las bases de los partidos políticos para consensuar un nuevo pacto y acabar con la jerarquía de género, una de las grandes lagunas de la configuración actual de la democracia representativa. Palabras clave: Democracia paritaria, representación política, presencia equilibrada, igualdad efectiva, género. Abstract The principle of balanced presence in the scope the Organic Law for the effective equality between women and men implies an important strategy for the achieving of a new model of democratic representation. This ideal is represented by the notion of parity democracy, so that you can only talk about it when the equality is considered by all public authorities, social partners and citizens not only as a legal and social value but also as democratic value. Therefore, parity, as an essential prerequisite of citizenship and existence, implies to take to its maximum level the legal and real equality modifying the structures and patterns of power crosswise, including the bases of political parties to agree a new deal and to end with gender hierarchy, one of the largest loopholes in the current configuration of representative democracy.Keywords: Parity democracy, political representation, balanced representation, effective equality, gender.

ResumenEn este trabajo se hace una revisión del concepto central en el campo de los estudios de género, desde una perspectiva crítica. Se explora primero, en un plano teórico, al género como noción, para afirmar luego que este no es solamente un concepto ambiguo sino que, sobre todo, es un concepto vacío que, si bien es causa de confusión, también crea un espacio para lo posible.Palabras clave: Género, transformación conceptual, ambigüedad semántica, desacuerdo, vacío.AbstractThis work intends to revisit, from a critical perspective, the core concept in the field of gender studies. Firstly, from a theoretical point of view, it explores gender as a notion. It further sets the basis to affirm that it is not only an ambiguous concept, but most of all, it is an empty concept. Nonetheless, though being a cause of confusion, it also creates a semantical space of ample possibilities.Keywords: Gender, conceptual transformation, semantical ambiguity, disagreement, emptiness.