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In this article, I will classify theories about the origin of religions, distinguishing two groups of theories: those upholding the revealed origin of religion and those denying it. The former can be split into two: theories assuming that revelation is an encounter between humans and certain finite extraterrestrial intelligences (an encounter taking place in the past or being expected for the future) and those defining revelation as the presence before humans of either a transcendent, immaterial God or certain mythological or historical beings sent by him. As for the latter, two varieties exist as well: theories holding that non-human animals also have religion, and those restricting religion to humans and explaining their origin through the relationships of human groups with their environment. To classify the latter, I will make use of Gustavo Bueno's theory of anthropological space. Finally, I will touch on the necessarily partisan components of my classification. [ABSTRACT FROM AUTHOR]

The Spanish philosopher Gustavo Bueno coined the expression "substantive arts" to refer to those arts that do not serve any immediate, mundane or practical purpose. In this paper, I briefly present this idea and put forward a definition of the substantive arts as an alternative to those used until now. Starting from the assumption that since the end of the 18th century there has been a set of arts that have their own substantivity, I expound on certain criteria widely used as distinctive features to define the substantive arts. I subsequently put forward an alternative intensional criterion to characterize the substantive arts. To end, I draw some corollaries following from the application of this criterion. [ABSTRACT FROM AUTHOR]

This paper opens by distinguishing between the multiple concepts of system and the philosophical idea of system. It then goes on to discuss the differences between systems and other proximate ideas, such as whole, set, aggregate and structure. Subsequently, it proposes a definition of system, and then lays out three classifications of systems. When elaborating a general definition of system, the main challenge is finding a general criterion with which to characterize both technical systems built by men (for instance, machines), and scientific systems independent of human subjects (for instance, the solar system). The criterion proposed in the text solves this difficulty. Lastly, from the tenets of Gustavo Bueno's hyperrealist philosophy of categorial closure, I put forward the consideration of the sciences as systems. [ABSTRACT FROM AUTHOR]

This paper analyzes the transformation from the human zygote to the implanted embryo under the prism of substantial change. After a brief introduction, it vindicates the Aristotelian ideas of substance and accident, and those of substantial and accidental change. It then claims that the transformation from the multicelled zygote to the implanted embryo amounts to a substantial change. Pushing further, it contends that this substantial change cannot be explained following patterns of genetic reductionism, emergence, and self-organization, and proposes Gustavo Bueno's idea of anamorphosis as a means to encapsulate criticism against such positions. [ABSTRACT FROM AUTHOR]