Abstract: The Peace Corps program was once considered an unconventional approach to American diplomacy centered on pragmatic philosophy. The iniciative of Peace Corps in China was perceived as an extraordinary endeavor, yet it has been effectively operating in China for nearly thirty years. The volunteers involved in the program have been instrumental in promoting people-to-people exchanges between the United States and China, drawing from their experiences in cultural immersion. The creation of the “U.S.-China Friendship Volunteers” path was intended to improve bilateral relations between the two nations. Despite opposition from the U.S. Congress, the Peace Corps has not surpassed the foreign policy of the Untied States. However, when the Peace Corps program goes against the policy between the United States and China , it has to end its development in China. This contradicts the claimed political neutrality of the Peace Corps. Throughout the “U.S.-China Friendship Volunteers” program, most volunteers have worked in universities in large cities. Consequently, the cultural adaptation environment for Peace Corps volunteers in China is unique. They are presented with more challenging cultural differences, with relatively lower acculturation stress in their material life. The Peace Corps enables most volunteers to bolster cultural exchanges between China and the United States through active cultural learning support. The development of the Peace Corps project in China reveals no fundamental distinction between its activities in China and other countries. Hence, the “U.S.-China Friendship Volunteers” program of the Peace Corps is not an exception to the pragmatic diplomatic philosophy of the United States.

Resumo: Historicamente, as missões do Corpo da Paz na China foram vistas como uma exceção à regra da diplomacia americana, que se baseia em uma mentalidade pragmática. De maneira um tanto discreta, o Corpo da Paz vem operando na China, há quase 30 anos. Os voluntários têm feito contribuições significativas para o intercâmbio de pessoas entre a China e os Estados Unidos, através de suas próprias experiências de aculturação. Desde o desenvolvimento do caminho dos “Voluntários da Amizade EUA-China”, na China, embora o Corpo da Paz tenha tentado desafiar a resistência do Congresso dos EUA, ele não conseguiu superar a política externa dos EUA. Os “Voluntários da Amizade EUA-China” foram estabelecidos devido à melhoria das relações bilaterais entre a China e os Estados Unidos e se desenvolveram porque poderiam ajudar os Estados Unidos a promover ainda mais as relações bilaterais. Entretanto, embora o Corpo da Paz afirme ser politicamente independente, ele deve interromper seu desenvolvimento, na China, quando o desenvolvimento do projeto entrar em conflito com a política americana em relação à China. Embora a maioria dos voluntários trabalhe em faculdades, nas grandes cidades, o ambiente de ajuste cultural para os voluntários do Corpo da Paz na China é relativamente único, na história do programa. Eles encontram diferenças culturais mais difíceis, enquanto experimentam substancialmente menos estresse aculturativo, na vida diária. A maioria dos voluntários do Corpo da Paz é capaz de encorajar intercâmbios culturais entre a China e os Estados Unidos, devido ao seu apoio ativo ao aprendizado cultural. Descobriu-se que não há diferenças significativas entre as atividades do Corpo da Paz na China e as de outros países, depois de se examinar o histórico de desenvolvimento do projeto, na China. O Corpo da Paz não é uma exceção à abordagem americana da diplomacia, a qual é pragmática.

Abstract: The purpose of the article is to identify the similarity of Abai’s and B. Pascal’s views regarding the categorical apparatus, key ideas, and specifics of the presentation. In the course of the study of this question, the historical-philosophical approach was chosen because of the need to study the core works in the context of the world’s history of thought. Hermeneutics was chosen to be the main method, which allows the free analysis and interpretation of texts, revealing their content from the perspective of non-classical forms of rationality. The eclectic method, together with general scientific analysis, synthesis, comparison and generalization in a complex, allows drawing parallels easily between directly unrelated sources and concepts. In the article, the belonging of Abai and B. Pascal’s philosophy to cordocentrism is determined, the categories of “heart”, “reason”, “will”, “faith”, “science” and their interconnection are revealed, the scope of genre affiliation of thinkers is expanded.

Resumo: O objetivo do artigo é identificar a semelhança das visões de Abai e B. Pascal, em relação ao aparato categórico, ideias-chave e especificidades da apresentação. No curso do estudo dessa questão, a abordagem histórico-filosófica foi escolhida, devido à necessidade de estudar as obras centrais no contexto da história mundial do pensamento. A hermenêutica foi escolhida como método principal, que permite a livre análise e interpretação de textos, revelando seu conteúdo sob a ótica de formas não clássicas de racionalidade. O método eclético, juntamente com a análise científica geral, síntese, comparação e generalização em um complexo, possibilita traçar paralelos facilmente entre fontes e conceitos diretamente não relacionados. No artigo, é determinado o pertencimento da filosofia de Abai e B. Pascal ao cordocentrismo. São reveladas as categorias de “coração”, “razão”, “vontade”, “fé”, “ciência” e sua interconexão. O escopo da afiliação de gênero dos pensadores é expandida.

Resumen La discusión acerca de la capacidad de nuestra inteligencia para acceder al conocimiento de la realidad en sí es y sigue siendo una de las más antiguas y apasionantes de la filosofía. Piaget revolucionó la historia de la psicología y la pedagogía a partir de sus descubrimientos científicos relativos al modo en que el ser humano conoce. Sin embargo, por su misma inclinación filosófica, su constructivismo pedagógico quedó fuertemente arraigado en tradiciones filosóficas inmanentistas, a punto tal que la asociación entre constructivismo pedagógico y antirrealismo constituye una suerte de lugar común y un cierto presupuesto dogmático. Este trabajo intentará demostrar que esta asociación no constituye la única alternativa posible y que, hasta cierto punto, ni siquiera parece responder cabalmente a los principios o consecuencias últimas de los hallazgos del constructivismo de Piaget. Es posible justificar el constructivismo pedagógico desde posiciones realistas, siempre y cuando se revisen algunos supuestos que la modernidad ha instalado de manera no muy crítica en los círculos educativos y filosóficos. La revisión de la noción de representación, concebida según la tradición aristotélica y aggiornada por los aportes del constructivismo, permite abrir un camino de conciliación entre el constructivismo pedagógico y un tipo de realismo que sea, como sugiere Charles Taylor, a la vez robusto y plural.

Abstract The discussion about the ability of our intelligence to access reality in itself remains one of the oldest and most exciting questions in philosophy. Piaget reinvented the history of psychology and pedagogy from his scientific discoveries regarding the understanding of the process of knowledge. However, due to his own philosophical inclination, his pedagogical constructivism remained strongly rooted in an immanentist philosophical tradition, to such an extent that the association between pedagogical constructivism and anti-realism constitutes a kind of commonplace and a certain dogmatic assumption. This paper states that this association is not the only possible alternative and that, to a certain extent, it does not even seem to fully respond to the ultimate principles or consequences of Piaget’s constructivist findings. It is possible to justify pedagogical constructivism from realistic positions, as long as we reconsider some assumptions that modernity has installed in educational and philosophical circles in an uncritical way. The revision of the notion of representation, conceived according to the Aristotelian tradition and updated by the contributions of constructivism, allows to find a pathway of reconciliation between pedagogical constructivism and a kind of realism that be, in the words of Charles Taylor, at the same time robust and plural.

Resumen La educación tiene una vasta historia que la ha hecho transitar por diferentes posturas epistemológicas, pragmáticas y ontológicas, situación que ha enriquecido su acervo teórico y práctico. La filosofía es, entre otras, una de las ciencias en las que se ha apoyado la educación parar reflexionar sobre su ser y su hacer. Especialmente, uno de estos sustentos actuales es el pensamiento filosófico sobre el diálogo, que ha ayudado a fortalecer la corriente de la educación dialógica tanto desde su aporte como desde su crítica, aspectos inherentes a la reflexión filosófica. Sin embargo, es evidente que esta corriente de la educación no ha considerado lo suficiente la postura de la mayéutica socrática en su reflexión. Por ello, este artículo tiene como objetivo proponer unos elementos a la educación dialógica desde el estudio de la mayéutica socrática, para lo cual se utiliza una metodología de enfoque cualitativo y de corte hermenéutico. Los principales resultados de la investigación muestran que la educación dialógica amplía su horizonte desde los supuestos socráticos de la mayéutica en dos aspectos particulares: en primer lugar, la mayéutica invita a recuperar la pregunta y la capacidad de preguntarse, y, en segundo lugar, demuestra que el conocimiento para ser significativo debe ser una conquista y un descubrimiento del propio estudiante mediado por el diálogo consigo mismo, con los otros y con lo otro.

Abstract Education has a vast history that has made it go through different epistemological, pragmatic, and ontological positions, which has enriched his theoretical and practical heritage. Philosophy is, among others, one of the sciences in which education has been supported to think on their being and doing. Especially, one of these currents basis is the philosophical thought on dialogue, that has helped to strengthen the trend of dialogical education both from its contribution and from its criticism, aspects inherent to philosophical reflection. However, it is evident that this trend of education has not sufficiently considered the position of Socratic maieutic in its reflection. For this reason, this article aims to propose some elements for dialogical education from the study of Socratic maieutic, for which a qualitative approach and hermeneutic methodology is used. The main results of the research show that dialogical education broadens its horizon from the Socratic assumptions of maieutic in two aspects: in the first place, maieutic invites to recover the question and the ability to ask oneself, and, secondly, it demonstrates that knowledge, to be significant, must be a conquest and discovery of the student himself mediated by dialogue with himself, with others and with the other.

Resumen: Pese a los prejuicios en contra de su participación en la vida intelectual, varias mujeres del siglo XVII intervinieron activamente en las discusiones en torno a la “Nueva Ciencia”. Margaret Cavendish (1623-1673) es una de las figuras más singulares entre quienes se insertan en este debate, ya que, sin ninguna educación formal en filosofía y por medio de una pluma extravagantemente prolífica, se dispuso a escribir y experimentar con una variedad de estilos literarios en una apuesta intelectual por la mezcolanza y la hibridación genérica. Por ello es importante sopesar el papel que tiene la imaginación poética para el desarrollo de su particular filosofía natural. Este artículo estudia el papel de la imaginación en el pensamiento de Margaret Cavendish, a partir del análisis de algunos fragmentos de sus obras Poems and Fancies (1653).

Abstract: Despite the reticence against the participation of women in intellectual spheres, several among them engaged actively in the debates around the New Science during the seventeenth century. Margaret Cavendish (1623-1673) is one of the most singular figures of her time, in that she did not receive a formal education in philosophy, and yet, by means of a prolific and extravagant outpour, she experimented with a diversity of literary styles and placed her bets on the generic interbreeding of texts. Although Cavendish’s works have often been studied by dividing the creative and literary works from the philosophical ones, reading them side by side seems crucial to understand the role that fancy and poetic imagination plays in the development of her natural philosophy. This paper examines fragments from Poems and Fancies (1653) to assess the role of fancy and imagination in connection to the philosophical ideas of Cavendish.

Resumen Este texto pretende construir nuevas miradas no eurocéntricas de la historia mundial al recuperar el legado de Ibn Khaldūn (1332-1406) e incorporarlo al escenario de la discusión poscolonial. Se plantea la necesidad de rescatar referentes no europeos y no occidentales para la conformación de una filosofía de la historia que reconozca la pluralidad de experiencias, epistemologías y cosmovisiones. Se proponen líneas de reflexión para una historia del mundo pensada desde la experiencia mediterránea occidental.

Abstract This text aims to construct new, non-Eurocentric views of world history by recovering the legacy of Ibn Khaldūn (1332-1402) and incorporating it into postcolonial discussions. The article argues that non-European and non-Western references are necessary for a philosophy of history that recognizes the existence of plural experiences, epistemologies, and worldviews. The author develops ideas for a history of global thought from the Western Mediterranean experience.

Resumen Desde sus orígenes, la tradición del pensamiento político italiano se ha proyectado en el desarrollo de la ciencia política en el mundo occidental y más allá, pero particularmente en América Latina. Desde una perspectiva contextual del desarrollo de las disciplinas y orientada por las herencias intelectual-bibliográficas, en este artículo se describen y analizan las principales contribuciones de las corrientes y autores del pensamiento político y de la ciencia política italiana. Se identifican históricamente cinco «escuelas» o corrientes: la realista, el elitismo clásico, el marxismo y, en el período de la ciencia política contemporánea, la escuela de Turín, orientada a la filosofía política, y la escuela florentina, orientada a la política comparada. A partir de esta identificación, se trata de articular su influencia en la ciencia política latinoamericana.

Abstract The tradition of the Italian political thinking has been projected on the development of political science in the Western world and beyond, particularly in Latin America. This article describes and analyzes the main contributions of the theoretical currents and authors of the Italian political thinking and political science, from a contextual perspective of the disciplines development and guided by the intellectual-bibliographical legacies. Five «schools of thought» are historically identified: the realistic one; the classical elitism; the Marxists; and in the period of contemporary political science, the Turin school, oriented to political philosophy; and the Florentine school, oriented to comparative politics. Based on this identification, it involves articulating its influence in Latin American political science.

Resumo A tradição do pensamento político italiano tem-se projetado no desenvolvimento da ciência política no mundo ocidental e não só, em particular na América Latina. Este artigo descreve e analisa as principais contribuições das correntes teóricas e autores do pensamento político italiano e da ciência política, a partir de uma perspetiva contextual do desenvolvimento das disciplinas e orientado pelos legados intelectuais-bibliográficos. São identificadas historicamente cinco «escolas de pensamento»: a realista; o elitismo clássico; os marxistas; e no período da ciência política contemporânea, a escola de Turim, orientada para a filosofia política; e a escola florentina, orientada para a política comparada. Com base nessa identificação, trata-se de articular sua influência na ciência política latino-americana.

Resumen Este artículo elucida el papel que asume la autobiografía en el pensamiento de Dilthey como paradigma para entender el pasado en general y su particular relación con la historiografía. Su teoría de la escritura histórica no puede identificarse, como lo hace Gadamer, con una forma de historicismo relativista. Se muestra el modo en que Dilthey concibe el pasaje de la primera a la tercera persona y por lo tanto de la “vivencia” y la “reflexión retrospectiva”, de allí a la biografía y de esta al discurso histórico en general. El autor no reniega de la pretensión de cientificidad de la historia a la vez que reconoce en el arte en general y en la literatura en particular una contribución al conocimiento del pasado.

Abstract This article elucidates the role that autobiography assumes in Dilthey’s thought as a paradigm for understanding the past in general and its particular relationship with historiography. His theory of historical writing cannot be identified, as Gadamer does, with a form of historical re-lativism. It shows the way in which Dilthey conceives the passage from the first to the third person and therefore from “experience” and “retrospective reflection”, from there to biography and from this to historical discourse in general. His philosophy does not deny the pretension of the scientific nature of historical research, while recognizing in art in general and in literature in particular a contribution to the knowledge of the past.

Resumen Diversos autores han demostrado que un enfoque histórico de la enseñanza de la química puede ser complementado desde una visión de la filosofía de la ciencia. Esto permite abrir el panorama de comprensión de lo que implica hacer química y abordar así aspectos de esta disciplina como una empresa dinámica en constante cambio y evolución. En tal sentido, este artículo persigue hacer una interpretación filosófica de la historia de la Química Organometálica desde las posturas de Larry Laudan. Para lograr este objetivo, se realiza un análisis de los modelos clásicos de cambio científico (Kuhn, Lakatos) como antecedentes del modelo de Tradiciones de Investigación (TI) de Laudan. Una vez expuestas las generalidades de dicho modelo, se presenta la definición formal de la Teoría de Coordinación como una TI que orienta la disciplina objeto del estudio; de tal manera que se hace posible el desarrollo de un análisis a nivel macro-teórico, en términos de Laudan, de dicha tradición. Finalmente, se presentan algunos comentarios a manera de conclusiones y perspectivas para futuras reflexiones.

Abstract An historical approach to teaching chemistry can be enhanced by integrating a philosophical perspective of science. This approach broadens students’ understanding of the evolving nature of chemistry and how it is continually changing. This article aims to present a philosophical interpretation of the history of Organometallic Chemistry through Larry Laudan’s standpoint. To achieve this goal, the paper analyzes classical models of scientific change (Kuhn, Lakatos) and their influence on Laudan’s Research Traditions (RT) model. After outlining the generalities of the RT model, the paper presents the formal definition of the Coordination Theory as an RT that shapes the discipline under study. Subsequently, the article provides a macro-theoretical level analysis of this tradition from Laudan’s perspective. Finally, the paper concludes with comments and future perspectives for reflection.

Abstract. In this article we study the particularities of editorial practice in contexts of confinement in Argentina through the systematization and analysis of five publications, already published or in the process of being published, which were formulated within the framework of pedagogical-political practices carried on by the Prisons Extension Program of the Philosophy and Literature Faculty of the University of Buenos Aires. These five cases will be addressed in order to observe what meanings guide the editorial processes through the marks imprinted on them by the specificity of the writing that summons them and the territory to which they belong. Publishing in the context of a pedagogical project developed by the university configures collective territories where writing and publications can display and carry plural voices, which are strengthened in that plurality forged in the heat of individual and collective subjectivation processes made possible by education and writing. Editorial practice is inseparably intertwined with actions aimed at defending rights, narrating lived experiences and building a collective history which are part of the desires and expectations regarding publication.

Resumen. El objetivo de este trabajo es estudiar las particularidades de la práctica editorial en contextos de encierro en Argentina mediante la sistematización y el análisis de cinco publicaciones, ya editadas o en proceso de edición, que fueron formuladas durante las prácticas pedagógico-políticas del Programa de Extensión en Cárceles de la Facultad de Filosofía y Letras de la Universidad de Buenos Aires. En estos cinco casos se observan los sentidos que guían los procesos editoriales a través de las marcas que imprime en ellos la especificidad de la escritura que los convoca y el territorio en los que se inscriben. La edición en el contexto de un proyecto pedagógico desarrollado por la universidad configura territorios colectivos donde la escritura y las publicaciones pueden desplegar y portar voces plurales, que se fortalecen en esa pluralidad forjada al calor de procesos de subjetivación individuales y colectivos posibilitados por la educación y la escritura. La práctica editorial se trama de manera indisociable con acciones orientadas a la defensa de derechos, la narración de experiencias vividas y la construcción de una historia colectiva que hacen parte de los deseos y expectativas en torno a la edición de publicaciones.

Abstract Written almost simultaneously (c. 1160) by Abraham Ibn Daud, The Book of Tradition and The Exalted Faith respond to a common purpose, developed, respectively, from a historiographic and philosophical perspective: to define and defend rabbinic Judaism in the Iberian Peninsula, within the general framework of an apologia pro religione Judaica. Our objective in this present paper is to investigate the fundamental features of these two works from the perspective of the religious polemicism, showing the differences between the philosophical and historical version that each of them, respectively, represents.

Resumen Escritos casi simultáneamente (c.1160) por Abraham Ibn Daud, El libro de la tradición y La fe exaltada responden a un propósito común desarrollado, respectivamente, desde una perspectiva historiográfica y filosófica: definir y defender el judaísmo rabínico en la península Ibérica, dentro del marco general de una apologia pro religione judaica Nuestro objetivo en el presente trabajo es indagar en los rasgos fundamentales de estas dos obras desde la perspectiva del polemismo religioso, mostrando las diferencias entre la versión filosófica e histórica que cada una de ellas, respectivamente, representa.

Abstract This article seeks to locate itself in the educational debate during the democratic transition in Argentina ―more than in educational policy and institutional endeavors― through the figure of an intellectual whose trajectory remains unknown: Víctor Massuh. Graduated in Philosophy and Pedagogy at the Universidad Nacional de Tucuman, Massuh studied with Edward Spranger in Germany, engaged in dialogue with Latin Americanists schools of thought linked with José María de Hostos and José Martí; after he served in UNESCO, and in the 1980s produced a series of outstanding public interventions about the Argentinian disease. For it, the article will cover two analytic axes: on the one hand, it will situate the political and institutional debates of education at the national level and in the other hand, will seek to mark the encounters and counterpoints of this intellectual in the face of the challenges of Argentine democracy and education within it. Thus, we try to expose Víctor Massuh’s trajectory and the demand for re-moralization of an overwhelmed society that, in addition to having equally repressive components, articulated new and old elements in a series of proposals aimed at the formation around the consolidation of a new order. At the same time, Massuh’s political-educational intervention is a clear example of this, since he enunciates the inseparable condition of both aesthetic and political dimensions of the individual, and where the sensitive education plays a central role in imagining the future of a neoliberal society.

Resumen Este artículo busca situarse en el debate educacional de la transición democrática en Argentina ―más que en la política educacional y sus emprendimientos institucionales― a través de la figura de un intelectual cuya trayectoria permanece desconocida para amplios sectores: Víctor Massuh. Graduado en Filosofía y Pedagogía en la Universidad Nacional de Tucumán, Massuh estudió con Edward Spranger en Alemania, entró en diálogo con corrientes latinoamericanistas como las vinculadas a José María de Hostos y José Martí, desempeñó funciones en la UNESCO y, en los años ochenta, produjo una serie de intervenciones públicas con gran repercusión sobre las condiciones y el contenido del mal argentino. Para ello, el artículo recorrerá dos ejes de análisis: por un lado, situar los debates político institucionales de la educación a nivel nacional y, por otro, buscará marcar los encuentros y contrapuntos de este intelectual frente a los desafíos de la democracia argentina y la educación dentro de ella. De este modo, intentaremos exponer la figura de Víctor Massuh y la demanda por la re-moralización de una sociedad desbordada que, además de poseer componentes igualmente represivos, articularon nuevos y viejos elementos en una serie de propuestas dirigidas a la formación en torno de la consolidación de un determinado orden. A su vez, la intervención político-educacional de Massuh enuncia a la dimensión estética y la dimensión política como inseparables, donde la educación del sentimiento ocupa una función central en la imaginación del futuro de una sociedad neoliberal.

Resumo Este artigo tem como tema a recepção de Wilhelm Dilthey na França, na primeira metade do século XX. Não se trata, contudo, de uma exposição da obra do seu mais célebre comentador francês do período, Raymond Aron. Apresenta-se em linhas gerais a recepção de Dilthey na obra de Alexandre Koyré, historiador das ciências e também da filosofia, das religiões e do misticismo especulativo alemão. Próximo de Raymond Aron e de Bernard Groethuysen, outro leitor e comentador diltheyano ignorado, Koyré foi marcado pela obra de Dilthey, o que é atestado pelos trabalhos que escreveu diretamente sobre este autor, bem como por aqueles nos quais seu nome não aparece, e sobre a história do misticismo especulativo alemão e a história das ciências. A aparente estranheza dessa aproximação nos mostra a complexidade da recepção de Dilthey na França e a necessidade de alargarmos seu campo de análise para além dos trabalhos de Aron. XX trata contudo período Apresentase Apresenta filosofia Groethuysen ignorado autor aparece

Abstract This article delves into the reception of Dilthey’s work in France during the first half of the 20th century. Rather than focusing on his most famous French commentator of the period, Raymond Aron, this study offers an overview of the appropriations of Dilthey present in the works of Alexandre Koyré, historian of science, and also of philosophy, religions, and German speculative mysticism. Deeply marked by Dilthey’s work, Koyré was close to Aron and Bernard Groethuysen, another ignored Diltheyan reader and commentator. This is attested not only by the studies he wrote directly about this author, but also by those in which his name does not appear, including those on the history of German speculative mysticism and the history of science. This seemingly unconventional association underscores the complexity of Dilthey’s reception in France, making clear the need to broaden this field of analysis beyond Aron’s contributions. Diltheys s th century period science philosophy religions Groethuysen author appear Arons contributions

Resumen En este breve ensayo se analiza someramente la resistencia al avance de la ciencia. Tradicionalmente se ha culpado a distintas instituciones, como el Estado (al no destinar suficientes recursos económicos) y la Iglesia (por oponerse a tratamientos o procedimientos novedosos), o inclusive a los temores legítimos o infundados de la población, de que la ciencia no logre avanzar tan rápidamente como podría. Luego de rescatar unos cuantos ejemplos de la historia de la medicina, de la fisiología y de la astronomía, en esta oportunidad se propone que la principal oposición al avance de la ciencia proviene necesariamente de sus propias filas. Se justifica la necesidad de un cuestionamiento pausado a las ideas novedosas a la vez que se advierte contra la resistencia excesiva. Se presentan además algunos ejemplos de la resistencia originada en la religión, antagonismo que podría o no estar justificado. Interesantemente, en esos ejemplos también se ha identificado una importante oposición desde la ciencia misma. Se concluye que la oposición a cambiar los paradigmas vigentes y abrazar el progreso podría ser una cualidad inherente a la ciencia, más que un defecto de la religión o de otras instituciones.

Abstract In this paper the resistance to the progress of science is briefly analyzed. The blame for suppressing the rapid advancement of science has traditionally been laid on various institutions such as the State (by not providing sufficient economic resources), and the Church (by opposing new treatments or procedures), or even the legitimate or unfounded fears of the population. Having recalled a few examples from the history of medicine, physiology, and astronomy, it is suggested that the main opposition to the progress of science necessarily comes from within its ranks. The need for a gradual questioning of novel ideas is justified while warning against excessive resistance. Some examples of resistance originating in religion are also presented, antagonism that may or may not be justified. Interestingly, in these examples, significant opposition from science itself has also been identified. In conclusion, the opposition to changing existing paradigms and embracing progress may be an inherent quality of science rather than a deficiency of religion or other institutions.