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This paper describes cognitive-emotional theories of aging with the objective of providing new theoretical knowledge on aging phenomena. According to these theories, emotion and cognition determine distinct itineraries in terms of develoment. While cognition performance declines with chronological age at a lineal rate, emotion remains intact and even contributes to improve cognitive performance in the older segments of life.

This work merges from our interest for the evolution of deductive reasoning across the life cycle from youth to older age. With time, reasoning resources seem to be compromised and constrained, even if on the other side they seem more flexible. The literature on deductive reasoning considers that deduction only takes place between integrable premisses, that is, premisses whose elements share any categorematical term. The present research designed, applied and analyzed an instrument to measure deduction. The measure is based on integration as a general rule to deduce a conclusion from two premisses. The internal consistency of the instrument was .775 and its validity was approved by 10 experts. The transversal design had a sample of 37 young and 42 older persons, 12 of which had university degrees. Both young and old groups commit less failures with integrable elements than with non-integrable (p=.000), Importantly, the group of young reasoners show less correct answers differences between integrable and non-integrable inferences. As a conclusion, the high number of deductive errors among older persons in non integrable inferences can be explained because they seem to handle heuristic rules with a low abstraction level, of the kind: “if premisses are not integrable, then the inference is false”. The higher scores obtained by young reasoners with non integrable inferences is eventually explained in terms of the search for subjacent logical reasons in non integrable or even apparently incoherent inferential tasks.

Getting to know the capacities and limitations of the reasoning brain can help us to understand why some learning situations are efficient while others are not. Brain imaging techniques can offer this information, hence current neuroscience is inclined to use service-learning methodologies which include emotion when measuring mental and brain learning efficiency. In this paper we collect results from empirical research on logico-emotional training based in control by inhibition strategies. This strategy consists in training subjects in self-instructions to avoid falling into the perceptive pairing bias. Results show an increase in the percentage of success from 10% to 90% of the trained subjects, as opposed to subjects trained with other methodologies commonly used in the classroom. As a conclusion, it has been shown that brain activity hints of metacognition imply a deeper and more successful learning experience in the teacher/pupil diad.

La transferencia de contenidos de las Ciencias Sociales en un Centro de Secundaria, asociado a un Centro de Menores, fue un reto de innovación curricular que tuvo el propósito de lograr el cambio conductual del alumnado. Desde el inicio de la experiencia fuimos conscientes de que los internos sobre los que recaía nuestra intervención procedían de diferentes espacios culturales, y aunque unidos por la clave unitaria del concepto de la transgresión, que manifestaban en el rechazo a la autoridad y a sus normas; simultáneamente, estaban asociados por códigos grupales consensuados, que les pacificaban en la relación causa-efecto del ejercicio del poder individual, retroalimentado en su designación, de forma arbitraria, por el grupo. En este contexto espontáneo de búsqueda de equilibrio comunitario con manifestaciones de brotes de violencia, en muchos casos de sesgo cultural y de género, comportamientos asociados a los espacios de exclusión social, proyectamos la programación interdisciplinar de las Ciencias Sociales, con los indicadores del Desarrollo Humano Sustentable, desde el análisis de la Interculturalidad de Género, con el objetivo de lograr el cambio de las conductas individuales con repercusión grupal. Para crear un marco inclusivo y dialógico de saberes diseñamos los contenidos en seis ejes temáticos, que se corresponden con los elementos naturales, depositados en el Imaginario de todas las culturas: “tierra, agua, fuego, metal, madera y aire”, y que son los referentes de su relación, por género, con el ecosistema. En correlación, para el establecimiento de los objetivos generales y las competencias, recurrimos a los principios guías de la Educación para el Desarrollo Intercultural y la Ciudadanía Global; y por último, la elección de la metodología de enseñanza-aprendizaje recayó en el aprendizaje cooperativo, para reforzar la cohesión grupal, y por contemplar la evaluación autogestionada.

Bonaventure of Bagnoregio clearly asserts that those who wish to progress in the study of Scripture must be holy, because it is not possible to achieve sapientia without sanctity. In the Collationes in Hexaëmeron, he once again proposes the centrality of sacra Scriptura, because it is the source that enlightens all the sciences. Returning to the house of the Scripture implies making an eff ort to acquire a modus studendi that leads scholars to sapientia, that is, to open themselves up to that divine light that touches and transforms all their dimensions. In fact, a sapient study allows the intellectus speculativus to become intellectus practicus, that is, study that is expressed in concrete actions or, as the Seraphic Doctor affi rms in a holy life. [ABSTRACT FROM AUTHOR]

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In citing Bonaventure of Bagnoregio Pope Francis presents him as an author who can challenge people today to read reality in a Trinitarian key (cf. LS, 239). According to the Seraphic Doctor to look carefully presupposes that one is looking correctly so as to discover the beauty that all creatures contain in themselves by the very fact of having been created by the Trinity that is the summe pulchrum. To read reality in a Trinitarian key, therefore, means to be able to consider, on the one hand, how beauty that is gratuitous and diverse is communicated to creatures in the act of creation; and on the other hand, how it may be that a holistic nature that the aesthetic experience involves can reach both the rational and affective dimension of a human being. Beauty is thus revealed as the privileged way that leads to an encounter with the original model according to which everything has been created, that is the Son, who is the ratio omnis pulchritudinis. [ABSTRACT FROM AUTHOR]