After saying a few words about the regulations of precedence in the Roman Court, I analyze the question of precedence during the pontificate of Pius IV. Although the issue was already raised in the third stage of the Council of Trent, it acquired special virulence during the first years of the embassy of Luis de Requesens y Zúñiga, because the Roman pontiff gave in to the threats of the French ambassador and promised to grant him precedence. which caused Requesens to leave Rome when the pope made his decision public.

Abstract This article examines tyranny and injustice in the New World within the doctrinal framework of the School of Salamanca and in Jesuit practice. It situates the critique in Salamanca’s natural‑law tradition, in which political power arises from the community, is ordered to the common good, and is limited by reason and law. Building on Aquinas’s account of tyranny as usurpation and abuse, Francisco de Vitoria extends the analysis to inter‑polity relations through the ius communicationis and a world conceived as a republic, which delegitimates conquest and distinguishes legitimate rule by orientation to the common good. Bartolomé de las Casas radicalizes the critique by rejecting forced conversion, the encomienda, and any “right of conquest.” Jesuit Scholastics consolidate these positions: Luis de Molina affirms the political and property rights of indigenous nations; Francisco Suárez universalizes the natural legislative power of all peoples and underscores the parity of Christian and non‑Christian princes; and José de Acosta denounces tyrannus ab usu among colonial governors who scandalize the Gospel. Jesuit ordinances for the Paraguayan reducciones institutionalize consent: rejecting personal service and malocas , learning Guaraní, limiting burdens, respecting the authority of caciques , and organizing communal life to protect basic goods and shared dominion.

Ana María Cetto and Luis de la Peña say that as quantum science advances, it is crucial not to lose sight of its conceptual foundations.

A Dictionary of Spanish Place Names by Luis de Orueta ranks among the currently known reference publications on the toponymy of Spain and has no analogues in modern Spanish-language toponomastic lexicography in terms of the classification of the material contained. This is the result of many years of work by the author, a broadly educated researcher of the National Library of Spain. The English-language Dictionary presents 5,000 of the most commonly used alphabetically organized geographical names, which form the basis of the Spanish toponymic layer. Each article provides information reflecting all currently known versions of the etymology of a name, and indicates the province to which it belongs. The dictionary is intended for a wide range of readers, mainly specialists in the field of the Spanish language.

Eco-epidemiological Insights into Psammolestes arthuri: Trypanosoma cruzi Infection and Feeding Behavior in Casanare, Colombia.

Abstract The relationship between conceptions of a creator God and models of evolutionary development has been characterised mainly by each position’s inability to acknowledge the possibilities of the other. Rather than dismissing the views as incompatible with one another, or pursuing academically unsatisfying attempts to harmonise the two positions, this article attempts philosophically and theologically to reinterpret the role of Christian theism, particularly belief in the incarnation of Jesus Christ, in light of understanding the evolutionary development of reality as a fact of existence. Philosophically, I propose the use of Luis de Molina’s theory of middle knowledge as one possible means of reconciling divine omniscience with quantum uncertainty and biological evolution; while theologically, the concept of theosis will be utilised to rearticulate the role of Christ’s incarnation in light of evolutionary and quantum realities as a means of demonstrating humanity’s gradual evolutionary development from animal, to physical human being, to spiritual human being, as modelled on a belief in the work of Christ.

Some of Spain’s greatest humanists—Juan Luis Vives, Antonio de Nebrija, Juan de Ávila, Luis de León, and Benito Arias Montano—were from a converso background. Recent scholarship suggests that two of the three most influential religious movements in sixteenth-century Spain—Juan de Ávila’s evangelical movement and Teresa of Ávila’s Barefoot Carmelites—were founded by conversos and presented converso membership, whose winds of religious innovation to tame Christian Orthodoxy and Counter-Reformation Spanish society, through the influence of Italian Humanism and reform, prioritized spiritual practice, social toleration, and religious concord. Indeed, Santa Teresa de Ávila, a major innovator within the Spanish Church, was herself from a converso family with Jewish ancestry. She became a key female theologist who transcended as an identity marker of the Spanish Baroque, conceived as quintessential of the Spanish Golden Age. Coopted in different periods, she “reappeared” in the 1930s as Patron of the Sección Femenina de la Falange y de las JONS, the women’s branch of the new radical right, turning into a role model of femininity for highly conservative religious women. Consecrated as “Santa de la Raza”, she became the undisputable womanized icon of the so-called “Spanish Crusade”, the slogan which General F. Franco implemented, with the approval of the Spanish Catholic Church, to re-cast in a pseudo-theological narrative the rebellion against the Spanish Second Republic in July 1936. This article examines different appropriations of the figure of Teresa de Ávila as a pillar of “Hispanidad”, in the last centuries within the changing sociopolitical contexts and theological debates in which this instrumentalization appeared. By highlighting the plasticity of this converso figure, the article suggests possible lines of research regarding the Jewish origins of some national icons in Spain.

This paper introduces the Philosophical Health Compass (PHC), a quantitative assessment tool designed to complement qualitative research methods in investigating philosophical aspects of human wellbeing. The PHC evaluates six dimensions of philosophical health identified through previous research: bodily sense, sense of self, sense of belonging, sense of the possible, sense of purpose, and philosophical sense. While qualitative approaches in philosophical health excel at capturing rich individual narratives, their limitations in standardization and scalability constrain systematic research across populations. The PHC addresses this methodological gap by translating comprehensive philosophical concepts into measurable variables, enabling researchers to conduct comparative analyses, and integrate philosophical dimensions into an established wellbeing framework. This instrument is grounded in the SMILE_PH interview methodology introduced in 2023 by Luis de Miranda in the present journal, which has indicated through extensive field application that philosophical and existential health can be systematically explored through these six interrelated dimensions. We present the compass, its theoretical foundations, methodology, and potential research applications. By offering a standardized approach to evaluating philosophical wellbeing, the PHC creates new possibilities for interdisciplinary research while acknowledging that this questionnaire is not meant to replace the depth of the qualitative SMILE_PH dialogue, but rather to facilitate it.

Resumen El Monasterio del Santo Sepulcro de Zaragoza empeñó un papel estratégico durante los Sitios de Zaragoza (1808-1809). Los bombardeos que sufrió en este conflicto provocaron daños que fueron reparados en la primera mitad del siglo XIX. A finales de dicho siglo, la ruina parcial del convento en la calle Don Teobaldo permitió la ejecución de una nueva fachada hacia la ciudad. A lo largo del siglo XX, tras ser declarado Monumento Nacional, el Estado financió diversas intervenciones en el mismo, como la consolidación de la muralla, la construcción de un nuevo pabellón y la repristinación del claustro. Abstract The Monastery of the Holy Sepulchre of Zaragoza played a strategic role during the Sieges of Zaragoza (1808-1809). The bombings during this conflict caused damages that were repaired in the first half of the 19th century. At the end of this century, the partial ruin of the convent on Don Teobaldo’s street allowed the construction of a new façade to the city. Throughout the 20th century, after it was declared a National Monument, the State financed various interventions in it, such as the consolidation of the wall, the construction of a new pavilion and the restoration of the cloister. Keywords Monastery of the Holy Sepulchre of Zaragoza, Sieges of Zaragoza, Ricardo Magdalena Tabuenca, Luis de la Figuera y Lezcano, Manuel Lorente Junquera.

This study proposes new tools for the analysis of Renaissance music and shows how they facilitate the identification of contrapuntal combinations that are repeated as structural elements. These tools, which can account for virtually all sixteenth-century polyphony, are "presentation types," patterns of melodic combination. They can be added to time lines or distributional analyses along with more traditional elements (cadences, motives, duration, texture, etc.) to reveal larger patterns of coincidence or conflict between parameters. The article concludes with an analysis of Tomás Luis de Victoria's motet "O magnum mysterium" that demonstrates how the composer presents the same contrapuntal combination in both imitative and non-imitative textures. Victoria effectively hides his use of a small number of structural elements, connecting them so smoothly to one anoth er and to other material that we barely notice their recurrence.

This work offers the critical edition and study of two Castilian poetic versions of the liturgical hymn Ave Maris Stella, composed by the poets Luis de Salazar and Juan del Encina. Their textual transmission is studied in the poetic sheet 87*LS and in the Cancionero de Encina (96JE). Their compositional and metric strategies are analyzed, as well as the textual tradition of each poem, in order to establish their critical edition.

Friedrich Hayek has been a topic of considerable interest, especially among classical-liberal/libertarian scholars and societies. And the studies of Laozi’s philosophy have also drawn increasing attention worldwide. Hayek and another great libertarian philosopher Murray Rothbard also considered that Laozi’s philosophy matched the libertarian principle. Increasingly, classical liberals/libertarians seek answers to current political, economic, and social questions within Laozi’s wisdom from over 2000 years ago and the Spanish scholastic’s teaching since the 16th century. By comparing and integrating the knowledge approach theories of Hayek, Laozi, and Luis de Molina, this paper uncovers new insights into how the integrated version of the above three great philosophers can benefit modern society for peace, prosperity, and liberty.

This article analyses the origin of the episode of the “Caballero del Verde Gabán”, the reason for the onomastic of its protagonist and why he wears this clothing and its color. When the second part of Don Quixote came out, many readers of the time noticed that the surname of this character coincided with that of an important nobleman of the kingdom. This chapter also contains references to the poet Luis de Góngora, to some of his works and to his literary style. The episode is, on both a theoretical and practical level, an essay on contemporary literature and art. It also identifies who is probably hiding behind the disguises of the main characters: Diego de Zúñiga and Lorenzo Ramírez de Prado. Este artículo analiza el origen del episodio del "Caballero del Verde Gabán", la razón de la onomástica de su protagonista y por qué viste esta indumentaria y su color. Cuando salió a la luz la segunda parte del Quijote, muchos lectores de su tiempo se pudieron apercibir de la coincidencia del apellido de este personaje con el de un importante noble del reino. En este capítulo aparecen asimismo referencias al poeta Luis de Góngora, a algunas de sus obras y a su estilo literario. El episodio es, tanto a nivel teórico como práctico, un ensayo sobre la literatura y el arte contemporáneos. Identifica asimismo a quienes se esconden bajo los disfraces de los protagonistas: Diego de Zúñiga y Lorenzo Ramírez de Prado. Cet article analyse l'origine de l'épisode du "Chevalier du Gaban Vert", la raison de l'onomastique de son protagoniste et pourquoi il porte ce vêtement et sa couleur. Lorsque la deuxième partie de Don Quichotte a été publiée , de nombreux lecteurs de l'époque ont remarqué la coïncidence du nom de famille de ce personnage avec celui d'un important noble du royaume. Ce chapitre contient également des références au poète Luis de Góngora, à certaines de ses œuvres et à son style littéraire. L'épisode est, tant sur le plan théorique que pratique, un essai sur la littérature et l'art contemporains. Il identifie également ceux qui se cachent derrière les déguisements des protagonistes : Diego de Zúñiga et Lorenzo Ramírez de Prado. Questo articolo analizza l'origine dell'episodio del "Cavaliere del Gaban Verde", il motivo dell'onomastica del suo protagonista e il perché indossi questo abbigliamento e il suo colore. Quando fu pubblicata la seconda parte del Don Chisciotte, molti lettori dell'epoca notarono la coincidenza del cognome di questo personaggio con quello di un importante nobile del regno. Questo capitolo contiene anche riferimenti al poeta Luis de Góngora, ad alcune sue opere e al suo stile letterario. L'episodio è, a livello teorico e pratico, un saggio di letteratura e arte contemporanea. Inoltre, identifica coloro che si nascondono dietro i travestimenti dei protagonisti: Diego de Zúñiga e Lorenzo Ramírez de Prado.

The secrecy of the deliberations during the conclave, together with the aspirations of some cardinals, were the subject of great interest at the court of Philip II. From Rome, Cardinal Pacheco was in contact with the secretary Gonzalo Pérez and, after his death, with his son Antonio Pérez. Other correspondents were Luis de Requesens, the Comendador Mayor de Castilla and, incidentally, Antoine Perrenot de Granvelle. The investigation was based on two fundamental phases: consulting the files AGS Est. Leg. 899-903, belonging to the Rome collection, containing the encrypted and decrypted letters regarding the correspondence between Luis de Requesens, Comendador Mayor de Castilla, and the Spanish sovereign; and the encrypted letters from other correspondents such as Cardinals Pacheco and Granvelle, which arrived in Rome in early 1566. After transcribing the deciphered parts of the encrypted letters, which involves assigning the key signs to the alphabet, to the syllabic system of bi and triletters, and to the lexical system, the key of the encryption system used by the characters who were in Rome and those who resided at the court in Madrid was reconstructed. Keywords: Coded languages, 16th Century, Roma, Diplomacy. El secreto de las deliberaciones durante el cónclave, junto con las aspiraciones de algunos cardenales, fueron objeto de gran interés en la corte de Felipe II. Desde Roma, el cardenal Pacheco estaba en contacto con el secretario Gonzalo Pérez y, tras su fallecimiento, con Antonio Pérez, su hijo. Otros corresponsales eran Luis de Requesens, el Comendador Mayor de Castilla, e incidentalmente, Antoine Perrenot de Granvelle. La investigación se basó en dos fases fundamentales: la consulta de los archivos AGS Est. Leg. 899-903, pertenecientes al fondo de Roma, que contienen las cartas cifradas y descifradas relacionadas con la correspondencia entre Luis de Requesens, Comendador Mayor de Castilla, y el soberano español; y las cartas cifradas de otros corresponsales como los cardenales Pacheco y Granvelle, llegadas a Roma a principios de 1566. Después de transcribir las partes descifradas de las cartas cifradas, que consiste en asignar los signos de la clave al alfabeto, al sistema silábico de bi y triletas, y al sistema léxico, se reconstruyó la clave del sistema de cifrado utilizado por los personajes que estaban en Roma y aquellos que residían en la corte de Madrid. Palabras-clave: Lenguaje secreto, siglo XVI, Roma, cónclave, diplomacia. Il segreto delle delibere durante il conclave, assieme alle aspirazioni di alcuni cardinali furono oggetto di grande interesse presso la corte di Filippo II. Da Roma, il cardinal Pacheco era in contatto con il segretario Gonzalo Pérez e, dopo il suo decesso, con Antonio Pérez suo figlio. Altri corrispondenti erano Luis de Requesens, el Comendador Mayor de Castilla e, incidentalmente, Antoine Perrenot de Granvelle. L’investigazione si è basata su due fasi fondamentali: la consultazione delle filze AGS Est. Leg. 899-903, appartenenti al fondo Roma, contenenti le lettere cifrate e decifrate, riguardanti la corrispondenza tra Luis de Requesens, Comendador Mayor de Castilla e il sovrano spagnolo; e le lettere cifrate di altri corrispondenti quali i cardinali Pacheco e Granvelle, arrivati a Roma agli inizi di 1566. Dopo aver trascritto le parti decifrate delle lettere cifrate, che consiste nell’assegnare i segni della chiave all’alfabeto, al sistema sillabico di bilettere e trilettere e al sistema lessicale, è stata ricostruita la chiave del sistema di cifre usato dai personaggi che erano a Roma e quelli che risiedevano presso la corte la Madrid. Parole chiave: Linguaggio segreto, XVI secolo, Roma, conclave, diplomazia.

This article presents three letters written by Arthur Norman Prior to his wife Mary from 29th April 1945. Numbered 131–133, they concern ‘the convolutions of necessitarianism’, and is an analysis of how Fatalism and Despair constitutes a central theme in Melville’s Moby Dick. The letters discuss Jonathan Edwards’ view on predestination and, Luis de Molina’s theory of scientia media. They are relevant for understanding Prior’s later discussion of determinism and reveal that he had carried out extensive theological studies of Molinism as part of his work on reformed theology, was influenced by Barth’s discussion of Molinism in Church Dogmatics and viewed Molinism as a precursor of Jonathan Edwards’ theory and rejected both as Beltistian schemes, i.e., as a defense of the idea that God has created the best of all possible worlds. This article argues that Prior’s early study of determinism reveals a strong influence of Karl Barth’s criticism of Molinism, which, in light of Prior’s early criticism of Barth’s philosophical idealism, explains why he either had to reject divine foreknowledge or accept what he considered an unorthodox view of divine foreknowledge.

Estudiamos en este trabajo las dos versiones de la oda I, 1 de Horacio (“Maecenas atavis edite regibus”), traducida por fray Luis de León en su juventud y en su madurez. El análisis lingüístico y literario de los poemas y la filología de autor nos permitirán profundizar en la evolución estilística del catedrático de Salamanca.

The six-course guitar is still a little-known instrument. One need only look at books on the history of music to verify that claim: there is hardly any mention of it, nor are its composers or repertoire often cited. In fact, researchers have given far more attention to other plucked-string instruments than to the six-course guitar—whether for reasons of tradition or ideology—leading to a major gap in the literature. The repertoire of the Spanish Golden Age, to take one example, has been thoroughly explored, in the domains of both vocal and instrumental music (as in the vihuela). Similarly, there is quite a lot of research on the five-course Baroque guitar (as exemplified by Gaspar Sanz and Francisco Guerau): witness the several commercial and critical editions available. And there are plenty of studies of composers such as Fernando Sor and Dionisio Aguado—who are, moreover, already known to people outside our specialized field of the history of the guitar. Perhaps the lack of documents, printed scores, or manuscripts associated with the six-course guitar has hindered research into the instrument. Some documents held in public libraries are available online; others, such as those in the private archive of Navascués, can be accessed only with great difficulty. It is therefore not surprising that today we are familiar with names such as Luis de Narváez or Gaspar Sanz, while composers such as Juan de Arizpacochaga, Isidro Laporta, or José Avellana are completely unknown. The purpose of this text, therefore, is to present the six-course guitar, its particularities, and its function in a society that could be characterized as bourgeois.

Philosophical Health: Thinking as a Way of Healing, edited by Luis de Miranda

En este trabajo se pretende ofrecer una breve panorámica sobre la expresión del erotismo en los sonetos auténticos y atribuidos de Luis de Góngora como un botón de muestra del tratamiento del tema que hizo el poeta a lo largo de su trayectoria literaria. Así se expone una sucinta revisión de los diferentes temas y motivos eróticos y de los distintos tipos y prácticas sexuales que aparecen en los sonetos de Góngora: la viuda de vida alegre, la adúltera y el cornudo, el homosexual, la prostituta, la sodomía, la sífilis, etc.

THE FIRST POLISH TRANSLATION OF CAMÕES’ LUSIADS This year we celebrate the 500th anniversary of the birth of Luis de Camões, Portugal’s greatest poet. For a translation scholar, this is a special occasion to mention the first Polish translation of The Lusiads, published in 1790 by the unjustly forgotten, or rather: unjustly disregarded by posterity, Prof. Jacek Idzi Przybylski. This article aims to recall the achievements of the Kraków classical philologist, a translator of Voltaire’s most important works, but also of Homer’s Iliad, Virgil’s Aeneid and Georgics, Milton’s Paradise Lost, the works of Ovid, Horace, Hesiod… Przybylski’s work is uneven, but the mockery of his contemporaries, including the Enlightenment arbiter of elegance Dmochowski, was provoked by his predilection for creating not always fortunate neologisms – let us add, mainly in scientific works, to a much lesser extent literary ones. Dmochowski had personal reasons for his dislike of Przybylski, but this was not noticed by his contemporaries -– and surprisingly, once a malicious assessment was popularized, it was thoughtlessly repeated until the end of the 1970s. The analysis of the literary merits of Przybylski’s Luzyada, carried out by the author of this article, indicates, however, that the aforementioned negative judgments were extremely hasty. According to the author, this translation is worth restoring to the readership, for several reasons. First, none of the later translations impress us, and it is difficult to expect that someone in modern times will make another, more successful attempt. Second, when translating old poetry, we have a choice between the Scylla of archaic stylization and the Charybdis of modern translation. Przybylski’s 18th-century translation fortunately avoids both dangerous reefs: its antiquity is natural, so it already constitutes a certain added value at the starting point. What is more, however, the best fragments of this translation surprise us to this day with their freshness and originality.