Tradición cognitivista de la psicología social

RESUMEN

El presente trabajo tiene por objeto realizar una revisión histórica de la tradición cognitivista en la psicología social. Como se recoge en este artículo, la Psicología Social fue siempre, al menos en parte, cognitiva y en los últimos años más aún, constituyendo incluso lo que se ha venido en llamar Psicología Social Cognitiva. Es más, las relaciones de colaboración entre la Psicología Social y la Psicología Cognitiva han sido estrechísimas en los últimos años. Sin embargo, no todos los psicólogos sociales actuales aceptan esta unidad cognición social-cognición no social. También es importante resaltar que el enfoque cognitivo no es el único en la Psicología Social actual existiendo otros enfoques que resaltan otras facetas del ser humano, como son los factores transculturales, antropológicos, etc.     

Law and Gospel,or the Law of the Gospel? Karl Barth’s Political Theology Compared with Luther and Calvin

This essay is an attempt to understand the significance of Barth's redefinition of the law/gospel rubric for political theology. Barth's thought is exposited at length, and illumined by comparison with Luther and Calvin. Luther emphasizes the distance between gospel and the law, distinguishing between serving God in the secular regiment, and serving Christ in the spiritual regiment. He thereby challenges the improper relation of state and church, but does so in a manner that can lead to a passive dualism. Calvin holds that preaching the law to the state includes preaching the gospel; thus, the church has a positive vision against which it can evaluate the state's service to God in Christ. This leads, however, to the danger of a 'clerical guardianship' of the state.
Barth finds a positive connection between the two governments in the fact that both communities are based in Christ, in whom the gospel is their law. This grounds his high view of the state as predecessor to the heavenly kingdom, as well as a prophetic mission of the church to the state. This does not lead to a new Christendom, however, first, because Barth hopes not for a kingdom wrought by human hands, but for the Theocracy of God, and second, because Barth sees the fallen reality of both church and state, the state pagan and violent, and the church a poor witness. In the end, though Barth makes a strong case for supporting theological critique of the state, while avoiding Constantinianism, he is unable to solve the problem of how to connect the gospel and the law in the civil community.     

The ethical dimension of analytical psychology

The centrality of the ethical dimension in Carl Gustav Jung's analytical psychology is demonstrated through careful reference to fundamental moments in the Jungian text. Tracking Jung's statements about the primacy of the ‘moral function’ (or ‘moral factor’) in the cure of neurosis as well as in the process of individuation, the ethical nature of the psychotherapeutic praxis proposed by Jung is highlighted. This allows us to see the ethical aspect of psychological conflicts, and thus to understand better why individuation can be seen as a ‘moral achievement’. Finally, the intelligible ethical structure of Jungian psychotherapeutic praxis is exposed.