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In this article we prove that the Cauchy problem associated to a Schrödinger type homogeneous model in periodic Sobolev spaces is well posed. We do this in an intuitive way using Fourier theory and in a fine version using Groups theory, inspired by works Iorio [3], Santiago and Rojas [10] and [11]. Finally, we study the relationship between initial data and differentiability of the solution.

The motivation for this paper comes from other papers treating the fractional derivatives. We introducea new definition of fractional derivative which obeys classical properties including linearity, product rule, quotient rule, power rule, chain rule, Rolle’s theorem, mean value theorem and Taylor series. Usage of thedefined derivative is given in the example section which shows how our derivative can be used in solving differential equations. Comparison of our derivative with the derivative defined by Abdejjawad and overall conclusions are given in the conclusion section.

Eros is one of the main concepts for the development of ancient metaphysics and for the subsequent philosophical currents. In Plotinus’ thinking, this notion intertwines a large conceptual framework. For the father of Neoplatonism, the erotic experience means, in the manner of Plato, an awakening of the soul, which is full of admiration towards the world. Besides, such an experience guides the individual into the philosophical life and, at the same time, daresay knowledge, which deals with a particular experience, guides the thinking to its own hermeneutics. Far away from the system philosophy and the different kinds of asceticism to which Neoplatonism is generally restricted to, this current strongly aims to enlighten the deepest levels of human experience, where Eros appears as a philosophical intermediary. In this way, with this study, the Plotinian notion of Eros will be deepened on a dual level. On the one hand, the ontological conception of the Eros will be investigated, which becomes tangible as one of the driving forces that move the reality and gives life to an erotic conception of nature. On the other hand, it will be shown how the experience of such potency awakens the soul (which then can understand the beauty of the world) and guides it toward a particular catharsis. Thus, this philosophy of the Eros does characterize human nature as well as it comprises the emotional and passional dimensions of the soul. Eventually, the Platonic roots of this Plotinian conception of the Eros will be shown. In them, aforesaid experience and its starring role will lead the hermeneutic of the philosopher.

When the State is studied, the preeminence of coercive means is an unavoidable aspect in its definition. This fact shows the great acceptance that weberian definition of the State as a monopoly of legitimate physical coercion had in social sciences. For this reason, starting from this conception, this paper intends to expose the existence of social dimensions in a political community that seek its permanence and stability through the institution of such monopoly; namely, rationality, culture and ideology. Consequently, it is also proposed to extend the understanding of the State in general. To this end, works that theorize about the origins and characteristics of the State are exposed to understand how these social dimensions serve as foundations to exercise the monopoly of legitimate physical violence.

Love is a term that has been interpreted from multiple academic perspectives. Thus, there are perspectives associated with particular sciences as well as with philosophy, the latter understood as a general science. In this essay, a dialogue is proposed with two philosophical personalities who made love a relevant theme in their works. Specifically, with the German philosopher Max Scheler and the Spanish philosopher Miguel de Unamuno. The analyses were projected into the field of education, both formal and informal. And particularly, to moral education. In both philosophers, a spiritual perspective of love was recognized, which, moreover, was considered a moral aspect reflecting the goodness of a person. As for the method they used to approach this spiritual phenomenon, Scheler's method was deductive and Unamuno's was inductive, which, in turn, would be associated with the different philosophical traditions that both claimed. On the part of Scheler, a rationalist tradition can be seen, which tried to clarify exhaustively the conceptual aspects of love, that is, a system that would explain everything associated with love. On the other hand, Unamuno showed a more moderate tradition from the intellectual perspective, which considers that love itself would be an irrational aspect par excellence, so that the work of understanding it completely by a rational way would lose its meaning. In both authors we find relevant philosophical bases for the design of a moral education based on love.

What is deconstruction? This Word in present days is more than common, but it is almost indecipherable. Deconstruction has been understood as a way to do critic or theory but it is anything but a method that shows steps to talk about texts or literary narratives. It has been tried/wanted to give deconstruction conceptual insurance to appease the anguish of its strangeness. So in that way be able to explain it and maybe practice it or “use” it. However, it is most definite that it is easier to talk about what deconstruction is not than about what it is. For this reason, this work tries to offer an accompaniment to confront deconstruction as much as it tries to approach what it is. To do so, it is necessary to make a brief review of the history of the word that gave it its meaning. For this motive, it is crucial to talk about one of the most provocative thinkers of the 20th century. I am referring of course to Jaques Derrida. A French-Argelian philosopher and writer that with his ideas shook the philosophical grounds and occidental thought, who, with his way of living gave a new meaning to this word and made it emerge as a subversive being and as a response to every binary order.

The paper provides both a description of conspiracy beliefs and an insight into their cultural significance. On one side, it highlights their specific formal features, on the other, and this constitutes its peculiarity in the recent literature on the topic, it considers them within the broader genre of general conceptual beliefs, whose main characteristics are weak methodology and logical structure, strong affective and dispositional constraints, epistemic closure and mauvaise foi, and whose main function is practical and self-representative (not epistemic). The paper also claims that political theory and social sciences had some influence in legitimizing certain ideas and stereotypies that are exacerbated in conspiracy beliefs, while other te(le)ological conceptions, such as finalism and providence, may be an important source of ideas that turn out to be widely spread in contemporary criticism towards those same beliefs.

The indifference before the thought of women philosophers both committed to the world and capable of illuminating paths of spirituality, not lacking in philosophical depth like those of Simone Weil, led us to develop in this paper the subject of Love and its relationship with Truth. The actuality and pertinence of Simone Weil’s philosophical reflections are manifested in her validation of Love as a source of human and cosmic reality, that has been obscured by the human disorientation defined by her as rootlessness. Rootlessness originates in the loss of the essential unity of the Greek values of Good, Beauty, and Truth, and Weil appeals to human responsibility to restable its balance. The objective of this paper is to show the importance and clarity of the philosopher Simone Weil in the task of facing the abandonment of the sense of justice. The conclusion: that being itself, the structure of the universe (be it conceived in religious, physical or political terms) is susceptible of being comprehended if we are capable of conceiving it in terms of sensibility (body) and thought (soul), as an indivisible duality constitutive of the human condition.

What does a girardean reading of his autobiographical texts reveal about Rousseau and about the Enlightenment in general? Perhaps that, at the very heart of this movement that supposedly inaugurates the Age of Reason, what is basically at stake is a mimetic crisis, not very different from those that characterize the primitive sacrificial religions. After a brief introduction in which we list the tensions that characterize Rousseau, and after a very brief exposition of the girardian theory of the mimetic crisis, and of the trap of the cross, we will show how the rousseauian expedient fully meets all the requirements for that it be considered a mimetic crisis in which, given the all against one, the scapegoat is expelled. We will also show that in this crisis Rousseau plays the double role of secondary persecuted, and persecutor, in turn, like the rest of the enlightened, of the Society of Jesus.

This article distinguishes between sexuality as biological behavior and eroticism as a properly human behavior, although it does not postulate any superiority of the latter over nature. The first part uses elements from the Colloquium on Philosophy and Sexuality held in Madrid in the early 90’s, and the rest deals with the position of Jean Baudrillard in De la séduction, an essay in which the influence of Georges Bataille on him is notorious. The conclusion is that the unproductive nature of human sexuality must not be overlooked in order to understand its connection with the deviation from the rule.