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This chapter selectively reviews computational theories of analogical reasoning from Evans, Gentner, Holyoak and Thagard, Ashley, Carbonell, and Hofstadter. While these theories provide insight into the processes involved in analogical reasoning, many of them operate with a perceptual model of analogical reasoning and appear to neglect normative questions. It is argued that most of the computational theories do, at least implicitly, incorporate normative principles and that those principles need to be examined critically. In particular, the chapter takes a close look at Gentner's systematicity principle. It is alleged that systematicity per se neither produces nor explains the plausibility of analogical arguments.

By the time 1959 arrived, Afro-Cuban activists, who had used a variety of tactics to fight for racial equality in the Cuban republic, interacted with the new government from three primary (physical and/or other ideological) spaces: black and mulato social clubs, black communists or labor leaders, and activists who used a black consciousness approach. Chapter Two uses articles and editorials from Cuban newspapers and writings by black and mulato intellectuals to examine what happened to these activists after 1959. This chapter seeks to answer the question of why revolutionary leaders incorporated some Afro-Cubans (and their ideas), like famous national poet and Communist Nicolás Guillén, into the “official” revolutionary fold, while others were labeled counterrevolutionary and forced into exile. This story of black inclusion and exclusion from revolutionary power demonstrates how interactions between Afro-Cuban leaders and the new government allowed for the coexistence of racism and anti-racism in the 1960s Cuba.

The trilogy on the models for confessors concludes with an analysis of a treatise of advice dedicated in 1686 to the Spanish royal confessor Tomás Carbonell following his disgrace due to factional struggles. Probably written by the Aragonese Carmelite José Capero, it moves the discussion from prophecy to the lessons to be drawn from ecclesiastical history. An in-depth examination of the treatise reveals the author’s engagement with the revived interest in the sources of ancient and medieval ecclesiastical history and a rejection of scholasticism and probabilism as foundations of truthful counsel. The new focus insists on the essentially antagonistic relationship between secular and spiritual power, profoundly transforming the confessor’s role from a counsellor of conscience to a defender of ecclesiastical liberty, privileging clerical authority over moral theological expertise. The treatise moreover suggests a still enigmatic circulation in Spain of prime examples of contemporary positive theology of French provenance.