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The difference between the political philosophy of the second school and that of the modern classics is above all metaphysical. The historically fundamental argumentative similarities are theoretically irrelevant to this difference, whose primary principle is the centrality of a (really) common good, manifested in a teleological ethic centred on virtue. The article reviews how, for this reason, a series of topics that early modernity articulates as aspects of a single political problem still constitute for these authors independent questions, only linked in the idea of political common good., La diferencia de la filosofía política de la segunda escolástica con la de los clásicos modernos es sobre todo metafísica. Las semejanzas argumentales, históricamente fundamentales, resultan teóricamente irrelevantes respecto de esta diferencia, cuyo principio primario es la centralidad de un bien (realmente) común, manifestado en una ética teleológica centrada en la virtud. El artículo revisa cómo, por esta razón, una serie de tópicos que la primera modernidad articula como aspectos de un único problema político, todavía constituyen para estos autores cuestiones independientes, solo vinculadas en la idea de bien común político.

In this paper, I argue that the work of Vitoria, Soto, and Suárez presents a sustained tradition arguing that the proper end of civil law is formation in true virtue of the citizens, making citizens capable of achieving natural happiness. Although this development in virtue may prepare citizens to obtain the supernatural happiness made possible ultimately by God’s grace, it still contains its own integrity and moral importance., En este artículo se argumenta que el trabajo de Vitoria, Soto y Suárez presenta una sostenida tradición que defiende que el fin propio de la ley civil es la formación del ciudadano en la verdadera virtud, haciendo ciudadanos capaces de conseguir la felicidad natural. Ahora bien, este desarrollo de la virtud puede preparar a los ciudadanos para alcanzar la felicidad sobrenatural, lo cual, en último término, es solo posible por la gracia divina, que mantiene su integridad propia e importancia moral.

In 1973, the psychologist Tajfel proposed the Social Identity Theory which claimed that human behaviour is affected by the social relation of the people involved in a given situation, as documented by Burke (2006). The culture and language of Japan seem to embody the aspects of this theory as social relation is portrayed frequently, if not constantly, through the use of language. Academics such as Shibatani (1990), Wetzel (1988) and Hasegawa (1998; 2005) have conducted research on how the presence of in- and out-groups affect the use of language in Japan. If a group is considered to be intimate or distant to the speaker, language that addresses that intimacy or distance is applied. This concept, known as Uchi and Soto, is widely considered to be central to the Japanese language and encompasses numerous aspects of that language. However, due to the general nature of the concept, there is little acknowledgement of to what extent the Japanese population shares this notion of how groups are perceived, which is what this thesis aims to explore. Two core aspects of how group relations are expressed in Japanese will be focused on in this thesis: The levels of politeness and the verbs of giving and receiving. Using polite language towards a person indicates a social difference between speaker and addressee, making it highly likely that the two do not belong to the same obvious social group while using casual language between people indicates the opposite. Japanese shows a stark difference in language between the various levels of politeness that can be expressed. In the case of giving and receiving, the aspect of a fluid notion of self can lead to the speaker describing another person receiving a gift as if the speaker had received it as well. While these verbs have guidelines as to how one accurately describe one group giving to or receiving from another group, if one defines groups differently to the other, differences in language should also appear. As such, it’s in this

The purpose of this thesis was to explore the history and rituals of Japanese Soto Zen nuns and American Soto Zen ordained women in order to examine the motivations behind each group’s practices and distinguish the differences in the intent and practice of American Soto women’s rituals, specifically their reactions to the influence of feminism, and the effects of American syncretization in order to identify if a schism or a continuation is occurring within the Soto Zen tradition. Along with a survey of published research, interviews were conducted with two scholars and prominent ordained Soto practitioners–eight female and three male. Findings suggest that while maintaining strict adherence to specific orthodox rituals, American Soto women also reinterpret Soto traditions and adapt new practices to address the needs of American women’s practice. Findings further indicate the effects of American syncretization in nurturing a legitimate albeit uniquely American expression of Soto Zen.

This paper aims to clarify the use of Japanese kinship terms. A survey was carried out to identify factors influencing the choice of term for 'mother' in a given situation. The listener is one factor, for example when it comes to the term of reference haha. The results of the survey indicates that surrounding people, gender and place of birth may also affect the choice of kinship term.

Alonso Fajardo de Soto (1491-1562), comendador of Moratalla had a complicated life because of a clear tendency to get into trouble. In this case it is about a possible involvement in the death of the regidor Martín Riquelme (1508); also the prosecution for his participation together with a group of valencian aristocrats in a protest movement against the execution of Ramon the Rocafull (1547); and finally about another trial for his collaboration with some friends in the transfer without license of some andalusian colts to the kingdom of Valencia (1549)., Alonso Fajardo de Soto (1491-1562), comendador de Moratalla tuvo una vida complicada por su enorme facilidad para meterse en problemas. Aquí se trata de su posible implicación en la muerte del regidor Martín Riquelme (1508); de la causa que se le siguió por participar con un grupo de aristócratas valencianos en un movimiento de contestación por la ejecución de Ramón de Rocafull (1547) y de otro proceso que se le abrió por colaborar con unos amigos en el paso, sin licencia, de unos potros andaluces al reino de Valencia (1549).

Records of burials performed at Mission Santa Clara between 1777 and 1850, scl_d_v1_100.tif

Records of marriages performed at Mission Santa Clara between 1778 and 1850, scl_e_v1_208.tif

Records of marriages performed at Mission Santa Clara between 1778 and 1850, scl_e_v1_124.tif

Records of marriages performed at Mission Santa Clara between 1778 and 1850, scl_e_v1_084.tif

Records of marriages performed at Mission Santa Clara between 1778 and 1850, scl_e_v1_055.tif