RESUMEN La Ciencia y la Tecnología cumplen un rol fundamental en el desarrollo, progreso y bienestar de cualquier población. Por lo anterior, con los datos de la Segunda Encuesta Nacional de Percepción Social sobre Ciencia y Tecnología el objetivo de este artículo es analizar las percepciones e imaginarios que tiene la ciudadanía sobre ciencia y creencias infundadas. A grandes rasgos, los resultados dan cuenta de que, a pesar de que las personas son conscientes de lo que es ciencia en tanto contenido, finalidad y procedimiento, persisten en magnitudes significativas un conjunto de creencias infundadas y fantasiosas. Arraigados sistemas de creencias que operan con independencia relativa de factores signados como protectores como lo sería el mayor nivel educativo. Las conclusiones enfatizan en la importancia del desarrollo del pensamiento crítico como mecanismo para preservarnos del engaño, manipulación e intolerancia.

ABSTRACT Science and technology play a fundamental role in the development, progress, and welfare of the population. Using data from the Second National Survey of Social Perception on Science and Technology (EPSCT), the objective of this article is to analyze the perceptions and imaginaries that citizens have about science and unfounded beliefs. Broadly speaking, the results show that, despite the fact that people know what science is, its content, purpose, and procedures, they retain an important set of unfounded and fanciful beliefs. Beliefs that operate relatively independent of protective factors such as higher educational level. The conclusions emphasize the importance of the development of critical thinking as a mechanism to avoid deception, manipulation, and intolerance of some beliefs in the population.

This work aims to carry out an analysis of the theme “Cai Cai Vilú” by Víctor Jara, from both its poietic and cultural aspects. To achieve this, the concept of wild thought by Lévi-Strauss and the application that María Ester Grebe made of it when analyzing dualism in Mapuche culture is established as a reference framework. An important goal will be to determine how Jara uses and puts the musical and cultural materials at the time of creation of this piece into play, and what is its relationship with the social context of the time.

Este trabajo se propone realizar un análisis del tema “Cai Cai Vilú” de Víctor Jara, tanto desde sus aspectos poiéticos como culturales. Para esto se establece como marco de referencia el concepto pensa-miento salvaje de Lévi-Strauss y la aplicación que María Ester Grebe hizo de este al analizar el dualismo en la cultura mapuche. Un objetivo importante será determinar cómo Jara utiliza y pone en juego los materiales musicales y culturales al momento de la creación de esta pieza y cuál es su relación con el contexto social de la época.

RESUMEN El error médico es considerado un problema de salud pública que puede estar relacionado con fallas en la toma de decisiones de parte de un médico acerca del diagnóstico, el tratamiento o el pronóstico de un paciente, es decir, en el razonamiento médico. A pesar de su importancia, la comprensión sobre el razonamiento clínico ha sido heterogénea, con el uso de múltiples definiciones y modelos teóricos que se enfocan en distintos aspectos del procesamiento que hace el médico en la atención de un paciente. Esta diversidad conceptual puede explicarse por la influencia del contexto histórico. El cómo piensa el médico puede verse desde el pensamiento mágico en la Antigüedad, pasando por el racionalismo del Renacimiento y la aproximación científica moderna, hasta los modelos actuales del pensamiento dual y la estimación de probabilidades. Lo que parece ser constante es que existe una misión explicativa de saber qué le ocurre al paciente, aunque el fin último sea más comprender la experiencia del enfermo. En esta revisión narrativa se presenta esta evolución con una de línea de tiempo que resume las formas de concebir el razonamiento en medicina, según el contexto histórico.

SUMMARY Medical error is a public health problem, that may be related to failures in a doctor’s decisionmaking about a patient’s diagnosis, treatment, or prognosis, that is, in medical reasoning. Despite its importance, the understanding of clinical reasoning has been heterogeneous, with the use of multiple definitions and theoretical models, which focus on different aspects of the processing that physicians elaborate about taking care of a patient. This conceptual diversity can be explained by the influence of the historical context. How physicians think can be seen from magical thinking in Antiquity, through Renaissance rationalism and the modern scientific approach, to current models of dual thinking and probability estimation. What seems to be constant is that it has an explanatory mission of knowing what happens to the patient, although the ultimate goal is more to understand the patient’s experience. In this narrative review, this evolution is presented with a timeline, which summarizes the ways of conceiving reasoning in medicine according to the historical context.

Abstract Introduction: Although the community tends to appreciate doctors with religious beliefs, these may influence their bioethical decisions and affect patient care in vulnerable groups. Objective: To study religious beliefs and magical thinking among medical students, as well as their effect on solving ethical dilemmas. Method: Medical students in their eighth semester were given a validated survey of magical thinking (MTS), the DUREL survey of religiosity (RS) and a bioethical decision questionnaire, followed by the description, correlation and appropriate statistical inference. Results: We studied 50 pupils, 20 to 27 years old, 26 women and 24 men; half of them answered being Catholic and 20 (40%) to be non religious. The MTS score (29 to 88, average 46 ± 13.5) and RS score (5 to 26, average 9.8 ± 4.9) were typical of rational, skeptical and secular thinking and showed a significant correlation between them both (r = 0.37, p = 0.008); but in half of the students, traits of magical thinking were found and in three quarters traits of religiosity. All agreed to prescribe contraceptives and refused to deny service to homosexuals, but the induction of abortion or suicide assistance led to divided decisions that enabled the creation of four bioethical profiles, in which the MTS and RS scores differed significantly. Conclusions: There is an association between magical thinking and religiosity in medical students; both, in addition, associate with a traditionalist bioethical reasoning that enable conscientious objections in controversial treatments.

Resumen Introducción: Aunque la comunidad suele apreciar a los médicos que tienen creencias religiosas, éstas pueden influir sobre sus decisiones bioéticas y afectar la atención de pacientes en grupos vulnerables. Objetivo: Estudiar las creencias religiosas y el pensamiento fantástico entre estudiantes de medicina, así como su efecto en la resolución de dilemas éticos. Método: A alumnos del octavo semestre se les aplicó una encuesta validada de pensamiento mágico (EPM), la encuesta de religiosidad DUREL (ER) y un cuestionario de decisiones bioéticas, seguida de la descripción, correlación e inferencia estadística apropiada. Resultados: Se estudiaron 50 alumnos de 20 a 27 años, 26 mujeres y 24 hombres; la mitad contestaron ser católicos y 20 (40%) no tener ninguna religión. Los puntajes promedio en EPM (29 a 88, promedio 46 ± 13.5) y ER (5 a 26, promedio 9.8 ± 4.9) tradujeron un pensamiento racional, escéptico y laico y mostraron una correlación significativa entre si (r=0.37, p=0.008); pero en la mitad de los jóvenes se encontraron rasgos de pensamiento mágico y en tres cuartas partes de religiosidad. Todos los estudiantes aceptaron prescribir anticonceptivos y atender por igual a homosexuales, pero la inducción de aborto o asistencia al suicidio provocaron decisiones divididas que posibilitaron la creación de cuatro perfiles bioéticos, en los que los puntajes EPM y ER resultaron significativamente diferentes. Conclusiones: Existe asociación entre el pensamiento mágico y la religiosidad en estudiantes de medicina; ambas se asocian, además, con un razonamiento bioético de corte tradicionalista que puede originar objeciones de conciencia en tratamientos controvertidos.

Abstract In the present article, the indigenisms that appear in the Boletín Titikaka (Puno, Perú, 1926-1930) are reviewed as a way to approach the complexity of the indigenous movement in the 1920s. Indigenisms of social, economic and cultural base can be distinguished, thought from the centrality of Lima or elaborated in cities of the Andes like Puno. The indigenist stories that appeared in the Bulletin during the last years of publication are also reviewed, proposing a reading where, rather than considering traditional narratives close to realism or costumbrismo, they are observed from the way in which the possibilities of a cultural dialogue appear. It follows that lyricism, magical thinking and the testimonial narrative form constitute the elements that distance these stories from realism.

Resumen En el presente artículo se revisan los indigenismos que aparecen en la publicación Boletín Titikaka (Puno, Perú, 1926-1930), como una forma de abordar la complejidad del movimiento indigenista en la década del veinte. Se pueden distinguir indigenismos de base social, económica y cultural, pensados desde la centralidad de Lima o elaborados en núcleos de los Andes, como Puno. Se revisan en particular los relatos indigenistas que aparecieron en el Boletín durante los últimos años de publicación, proponiendo una lectura donde más que considerarlos narraciones tradicionales próximas al realismo o el costumbrismo, se observan desde el modo en que figuran las posibilidades de un diálogo cultural. Se deduce que el lirismo, el pensamiento mágico y la narración testimonial constituyen los elementos que distancian a estos relatos del realismo.

Based on a psychobiographical approach, this study addresses magical thinking across the life span of Paulo Coelho. Paulo Coelho, who was born in Brazil in the 1940s, has become one of the most sold and famous contemporary authors in the world. In his life, as well as in his books, which are mainly autobiographical accounts, magic and magical thinking, spirituality, meaningfulness, and the living of one's dream, are key themes. The aim of this study was to explore magic and magical thinking in Paulo Coelho 's life and creative works. The study uses a psychobiographical single case study approach within the methodological frame of Husserl's phenomenology. The author, Paulo Coelho, was chosen as the subject of research. Documents providing both first person and third person perspectives were subjected to content analysis. The findings show that magical thinking played an important role in Coelho's creative works and in his life, in the form, for example, of ascriptions of magic to key situations in his life, the performance of daily rituals, mystic interpretations of life events, and his deep religious faith. Magical thinking is usually regarded as indicative of pathological and inappropriate cognitive and psychological behaviour, especially when found in adults in a westernised culture. However, the analysis of Coelho's life and works shows that magical thinking can be utilised creatively and be integrated into one's life to enable personal development and growth while simultaneously providing fertile ground for creative production. In Paulo Coelho's case, the intertwining of religion and magical thinking provided deep meaning that guided his personal development.

Resumo O objetivo deste trabalho foi identificar os índices de pensamento mágico de alunos de diferentes níveis educacionais. A pesquisa foi desenvolvida com design descritivo, correlacional e transversal. A amostra totalizou 513 alunos, 87 do ensino médio, 212 do ensino médio e 214 do ensino superior. O instrumento utilizado foi a escala de Pensamento Mágico em sua versão de 24 itens com dois fatores relacionados, que possui parâmetros adequados de validade e confiabilidade. Em geral, os resultados indicam que o nível de pensamento mágico dos participantes pode ser interpretado como uma neutralidade que não corresponde a características marcadas de pensamento ou racionalidade mágica; Além disso, diferenças significativas foram encontradas entre os níveis educacionais e o sexo dos alunos. Sugere-se a realização de estudos para identificar a origem desses resultados.

Abstract This study aimed to identify rates of magical thinking of students of different educational levels. The research was conducted witht a descriptive, correlational and cross-sectional design. The sample was composed for 513 students, 87 of middle school, 212 of high school and 214 of higher education. The instrument used was the scale of Magical Thinking in the version of 24 items with two related factors, which has adequate validity and reliability parameters. Overall, the results indicate that the level of magical thinking of the participants can be interpreted as neutrality that does not correspond to features marked as magical thinking or rationality; also, significant differences between educational levels and gender of students were found. It is suggested to undertake studies to identify the origin of these results.

Resumen El presente trabajo tuvo como propósito identificar los índices de pensamiento mágico de estudiantes de distintos niveles educativos. La investigación se desarrolló con un diseño descriptivo, correlacional y transversal. La muestra ascendió a 513 estudiantes, 87 de secundaria, 212 de bachillerato y 214 de educación superior. El instrumento utilizado fue la escala de Pensamiento Mágico en su versión de 24 ítems con dos factores relacionados, la cual cuenta con los parámetros adecuados de validez y confiabilidad. En general, los resultados indican que el nivel de pensamiento mágico de los participantes puede interpretarse como una neutralidad que no corresponde a rasgos marcados de pensamiento mágico o de racionalidad; además, se encontraron diferencias significativas entre niveles educativos y el sexo de los estudiantes. Se sugiere emprender estudios para identificar el origen de tales resultados.

RESUMO O presente ensaio parte da ideia de que certa juventude apolítica, os mortos-vivos alienados pelo consumo, tenham ressurgido das trevas como “não-mortos”, indignados em movimentos sociais que se alastraram na última década como forma de reação à exploração e usurpação entranhada no Estado. Contudo, a violência objetiva do capital ainda permanece invisibilizada. Critica-se a “passagem ao ato violento” com base no “pensamento mágico” de que se possa derrubar o sistema com estratégias que não sejam coletivamente estruturadas. A juventude insurgente acaba sendo punida, tornando-se foco de repressão com base na criminalização da “violência subjetiva”. Do movimento blackblock ao movimento de ocupação das escolas, os jovens indignados vêm construindo novas formas críticas de romper com a lógica punitiva a que estão submetidos.

ABSTRACT This essay is based on the idea that a certain apolitical youth, the “living-dead” alienated by consumption, have risen from the darkness as “undead”, outraged in social movements that have spread in the last decade as a reaction to the exploitation and usurpation entrenched in the State. However, the objective violence of capital still remains invisible. The “violent acting out” based on a “magical thinking” is criticized because it cannot overthrow the system with skills that are not collectively structured. The insurgent youth ends up being punished, becoming a focus of repression based on the criminalization of “subjective violence”. From the blackblock movement to the occupation movement in schools, the indignant youths have been building new critical ways of breaking with the punitive logic to which they have been submitted.

RESUMO Magical Ideation Scale (MIS) é uma escala de autorrelato que avalia pensamentos mágicos, fenômeno ligado à esquizofrenia. Este trabalho procurou adaptar a MIS à cultura brasileira, bem como investigar sua sensibilidade discriminativa a partir de um estudo de validade. Na etapa de adaptação, 283 sujeitos responderam a MIS, marcando palavras e itens incompreendidos. Posteriormente, administrou-se a escala a 70 sujeitos divididos em grupos: Pacientes e Não-pacientes. A comparação do desempenho de ambos foi obtida por meio do teste t de Student, revelando diferença significativa e de acentuada magnitude, conforme d de Cohen. A correlação de Pearson entre o diagnóstico de esquizofrenia e a MIS evidenciou associação positiva de expressiva magnitude. Interpretam-se os resultados como evidências de validade para a MIS.

ABSTRACT Magical Ideation Scale (MIS) is a self-report scale that assesses magical thinking, a phenomenon linked to schizophrenia. This study aimed to adapt the MIS to Brazilian culture, as well as investigate its discriminative sensitivity based on a validity study. In the adaptation stage, 283 subjects completed MIS, marking words and misunderstood items. Subsequently, the scale was administered to 70 subjects divided into groups: Patients and Non-patients. A comparison of the performance of both groups was realized using Student’s t, which revealed significant differences, while Cohen’s d showed a strong discrepancy between the two groups. The Pearson correlation between the diagnosis of schizophrenia and MIS showed a positive association of significant magnitude. The results are interpreted as evidence of validity for the MIS.

Introduction: Magical beliefs are universal phenomena and have been present since prehistoric times. Frequently, they are relegated to children, primitive minds, superstition, parapsychology or psychopathology. However, these beliefs appear in normal, daily circumstances. We were not able to find an instrument to analyze the presence of magical beliefs in medical students, and therefore we are unaware if it influences their professional life. Objective: To design and get the psychometric properties of a new instrument for assessing magical thinking of medical students in Mexico: face validity, construct validity and internal consistency. Methods: A principal components factor analysis with Varimax rotation with Kaiser Normalization was developed and validated as a tool to measure magical beliefs. Validation was done through its application in third year medical students. The final questionnaire consisted of 34 items and was designed considering two dimensions: one that analyses the presence of some kind of magic beliefs and another where disillusionment or refusing to believe in it is present. Results: The sample was made up of 555 students (62% women and 38% men) with an average age of 21. The final instrument consisted of 29 items, which were grouped into five factors: analogy, adualism, animism, skepticism and reason vs. magic. The standardized alpha was 0.85. The questionnaire explains the 43.8 of variance. Conclusions: The instrument proved practical for magical beliefs, and can be used to establish strategies to strengthen or correct cognitive aspects of future professionals.

Introducción: El pensamiento mágico es un fenómeno universal y ha estado presente desde épocas prehistóricas. Actualmente, se relega a los niños al pensamiento primitivo, a las su persticiones, a la parapsicología o a cuadros psicopatológicos; sin embargo, destellos de pensamiento mágico se observan en personas y circunstancias ordinarias. En la actualidad, no se cuenta con un instrumento para analizar la presencia del pensamiento mágico en estudiantes de Medicina, desconociendo cómo influye este en su vida estudiantil y profesional. Objetivo: Diseñar y obtener las características psicométricas de un nuevo instrumento para evaluar el pensamiento mágico en estudiantes de Medicina en México: validez de apariencia, validez de constructo y consistencia interna. Método: Elaboración y validación de un instrumento nuevo para indagar sobre el pensamiento mágico que tienen estudiantes del tercer año de la carrera de Medicina, a través de un análisis factorial de componentes principales con rotación Varimax con normalización Kaiser. Su diseño contempla dos dimensiones: una, en la cual se afirma poseer algún tipo de pensamiento mágico, y otra en donde se muestra desilusión al respecto o se niega a creer en él. Resultados: La muestra estuvo constituida por 555 estudiantes mexicanos de Medicina, 62% de los cuales eran mujeres y 38% hombres, con una edad promedio de 21 años. La versión final del instrumento quedó conformada por 29 reactivos, que explicaron 43.8% de la varianza y se agruparon en cinco factores: analogía, adualismo, animismo, escepticismo y razón vs. magia. Obtuvo un alfa de Cronbach de 0.85. Conclusiones: Este instrumento constituye una herramienta útil para conocer el pensamiento mágico de los estudiantes de medicina. La información que brinda permite definir estrategias dirigidas a fortalecer o corregir los aspectos cognitivos de los futuros profesionistas.

Esse artigo trata do ímpeto nos Estados Unidos da América no processo de estender a responsabilização/prestação de contas (accountability) baseada em testes a professores e no crescente interesse em empregar modelos de valor acrescentado para gerar indicadores a serem utilizados na avaliação de professores. A literatura empírica mostra que a qualidade de ensino pelo professor é o fator escolar mais importante para o sucesso do aluno. Porém, em geral, as avaliações de professores são feitas de modo precário - quando feitas - e benefícios são prioritariamente determinados por tempo de serviço e títulos. Os formuladores de políticas veem o fortalecimento da responsabilização do professor como uma prioridade. Em particular, eles estão procurando aumentar o papel de resultados (outputs) em comparação com dados de entrada (inputs). Mas, devido aos problemas técnicos associados com indicadores derivados do status (status-based) de professores e da eficácia da escola, o foco foi orientado para indicadores baseados em alguma medida do progresso realizado pelos estudantes durante o ano letivo. Análises de valor acrescentado dependem de modelos estatísticos sofisticados para gerar estimadores da eficácia relativa dos professores, baseados em uma medida relacionada ao progresso dos alunos. Esse artigo fornece uma breve introdução aos modelos de valor acrescentado e faz um resumo dos principais resultados de pesquisas. Embora estimadores de valor acrescentado tenham algumas propriedades desejáveis, eles não representam uma solução simples e elegante para um problema complexo de avaliação. Nesse espírito, o artigo finaliza descrevendo algumas das muitas preocupações relativas ao uso de escores de valor acrescentado para decisões de grande consequência (high stakes) e sugere algumas maneiras para aumentar a possibilidade de que a responsabilização de professores irá contribuir construtivamente para a melhoria do ensino.

This article explains the impetus in the United States behind the drive to extend test-based accountability to teachers and the growing interest in employing value-added models to generate the indicators to be used in teacher evaluation. The empirical literature finds that teaching quality is the most important school-related determinant of student. Yet, in the main, teacher evaluations are done poorly - if at all - and compensation has been largely determined by seniority and credentials. Policy makers see strengthening teacher accountability as a priority. In particular, they are looking to increase the role of outputs in comparison to inputs. However, given the technical problems associated with status-based indicators of teacher and school effectiveness, the focus has turned to indicators based on some measure of the progress students have made during the academic year. Value-added analysis relies on sophisticated statistical models to generate estimates of the relative effectiveness of teachers, based on a measure related to student progress. This article provides a brief introduction to value-added models and summarizes key research findings. Although value-added estimates have some desirable properties, they do not represent a simple, neat solution to a complex evaluation problem. In this spirit, the article concludes by describing some of the many concerns regarding the use of value-added scores for high-stakes decisions and suggests some ways to enhance the likelihood that teacher accountability will contribute constructively to the improvement of teaching.

Este artículo analiza el entusiasmo existente en Estados Unidos con el proceso de extender la responsabilización (accountability) basada en tests a profesores y el creciente interés en emplear modelos de valor agregado para originar indicadores que se utilizarán en la evaluación de profesores. La literatura empírica muestra que la calidad de enseñanza del profesor es el factor escolar más importante para el éxito del alumno. Pero, en general, las evaluaciones de profesores se realizan de modo precario, cuando son hechas, y los beneficios se determinan prioritariamente por tiempo de servicio y por títulos. Los formuladores de políticas consideran el fortalecimiento de la responsabilización del profesor como una prioridad. En particular, buscan aumentar el papel de los resultados (outputs) comparados con los datos de entrada (inputs). Pero, debido a los problemas técnicos asociados con indicadores derivados del estatus (status-based) de profesores y de la eficacia de la escuela, el foco se orientó hacia indicadores basados en el progreso de los estudiantes durante el año lectivo. Se sabe que análisis de valor agregado dependen de modelos estadísticos sofisticados para originar estimadores de la eficacia de los profesores, basados en una medida relacionada con el progreso de los alumnos. Este artículo ofrece una breve introducción a los modelos de valor agregado y resume los principales resultados de investigaciones. Aunque estimadores de valor agregado tengan algunas propiedades deseables, no representan una solución sencilla y elegante para un problema complejo de evaluación. Finalmente, el artículo describe algunas preocupaciones que surgen con el uso de scores de valor agregado para decisiones de gran consecuencia y sugiere algunas formas que ayuden a que la responsabilización de profesores pueda contribuir constructivamente para la mejora de la enseñanza.

Esta investigación tiene como objetivos describir el apoyo a las creencias apocalípticas para el año 2012 y predecir el creer o no en ellas y la convicción en tal posicionamiento. Se aplicaron preguntas sobre datos sociodemográficos y las creencias en las profecías, Escala de Pensamiento Mágico ( EPM-24; Moral, 2009), Escala de Estrés Percibido ( PSS-14, Cohen, Kamarck & Mermelstein, 1983), subescalas de ansiedad-rasgo ( STAI-T; Spielberger & Díaz-Guerrero, 1975) e Inventario de Depresión de Beck Revisado ( BDI-II ; Beck, Steer & Brown, 1996) a una muestra por cuotas de sexo de 424 participantes. Los no creyentes en las profecías del año 2012 dominaron en porcentaje, además reportaron más convicción en su posicionamiento que los creyentes. Se confirmó el efecto del pensamiento mágico y el afecto negativo sobre la creencia en el final del mundo para 2012. de pronóstico de la función discriminante fue del 67,72%.

The aims of the present investigation were to describe the support of the apocalyptic beliefs for the year 2012, the arguments given to believe them or not and the conviction to support such predictions . Questions on socio-demographic data and belief in prophecy, Magical Thinking Scale (EPM-24; Moral, 2009), Perceived Stress Scale ( PSS-14, Cohen, Kamarck & Mermelstein, 1983) subscales of trait anxiety ( STAI-T, Spielberger & Diaz-Guerrero, 1975) and Beck Depression Inventory Revised ( BDI-II , Beck, Steer & Brown, 1996) were applied to a gender quota sample of 424 participants. The people not believing in the prophecies of 2012 dominated in percentage; they also reported more conviction in their position than the believers. The effect of magical thinking and negative affect on the belief in world end in 2012 was confirmed.

In this paper the author warns of the problems involved in magical thinking, one that we tend to reject once we confront it with facts, but also one that, wrapped in aesthetic discourses, passes unnoticeably through our daily lives. This magical thinking permeates the law, and despite attempts made by some positivists (Kelsen, Hart, Ross) to eliminate it, returns today to service ideas like human rights and individual autonomy. The incorporation of evaluative statements (principles) in constitutional texts, declarations, etc., seems to lead to the correct solution of conflicts. But the Law thereby is deprived of its only merit, which consists in providing a minimum of normative certainty, and then we run in pursuit of Justice in the hope that judges will be politically correct and that our liberal and democratic convictions will have reached the end of history.

En este trabajo el autor advierte de los problemas que entraña el pensamiento mágico, ese que cuando lo analizamos y confrontamos con los hechos solemos rechazar, pero que en nuestra vida cotidiana, envuelto en discursos estéticos, solemos dejar pasar inadvertido. Este pensamiento mágico permea al derecho, y pese a los intentos de algunos positivistas (Kelsen, Hart, Ross) de eliminarlo, vuelve hoy al servicio de ideas como los derechos humanos y la autonomía individual. La incorporación de enunciados valorativos (principios) en textos constitucionales, declaraciones, etc., parece orientarnos a la solución correcta de los conflictos. Pero con ello privamos al derecho de su único mérito, brindar un mínimo de certeza normativa, y corremos en pos de la Justicia con la ilusión de que siempre contaremos con jueces políticamente correctos y que nuestras convicciones liberales y democráticas han alcanzado el fin de la historia.

This is the second article in a series to investigate the interrelationship between myth, magic, ritual, and the sacred within the Old Testament. In this contribution the link between creation and temple, the emphasis on the order of creation and the concept of Imagio Dei are explained in terms of magical linkage. Gadamer's hermeneutics is used to explore the different horizons of reader and text and to illuminate the potential problems contemporary readers may have in recognising magical thinking within the Old Testament.