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This chapter shows how the Maryknollers' leadership that oppose Nicaraguan president Somoza led conservative American non-Catholics to adopt conservative Catholics' concerns about Maryknoll by the late 1970s. It talks about conservative U.S. Catholics that bemoaned some Maryknollers' opposition to Latin American governments and support for socialist ideas. It also marks the shift from the 1960s and early 1970s when the Melvilles or Charles Curry took controversial stances. The chapter explores the Maryknollers' involvement in Nicaragua debates that reflected larger shifts in what it meant to be a Catholic missionary and showed the growing strength of religious witness in the name of human rights. It refers to Father Miguel d'Escoto who proposed the creation of Maryknoll's Orbis Books, which are the bane of conservative U.S. Catholics.

This article analyses Francisco de Vitoria’s classical thinking on totus orbis for the purpose of comparing it to Professor Giuliana Ziccardi Capaldo’s doctrine on Global Law. Basically, it takes into account four elements or characteristics from Ziccardi Capaldo, which the author also considers to be present in de Vitoria’s thinking. The relevant characteristics are: verticality, legal principles and common values, the integration of the legal system and collective guarantees. This article concludes that the analogous notion of Global Law that can be found in de Vitoria, not surprisingly, implies substantial differences as regards implementation. After the evolution of International Law: westphalian phase, postwestphalian phase and global phase, can we say that the grounds of International Law have changed? Does the International Law of classic Spanish Scholars have the same pillars as present Global Law? The object of this study is to answer to these questions.

This chapter argues that on the threshold of modernity, Vitoria’s jus gentium created a general framework for a legal order between people and nations. It shows how under the changing conditions of economy, theories of political domination, and relation between religious and secular spheres, the foundations of politics and law were re-assessed. At this juncture, one of the most important findings of Vitoria’s political and legal philosophy was that the sphere of political practice became more autonomous although still thought of as part of a God-given order. As the political power of the pope and the emperor was fading, new stakeholders gradually appeared. The traditional conception of totus orbis clarifies—one hundred years before the Peace of Westphalia—the scope in which different types of stakeholders such as individuals and social or political communities can act freely and (at least theoretically) interact on equal terms.

This chapter analyzes the works of Jorge Luis Borges. The discussions cover his baroque fascination with paradoxes, metaphysical games, and infinite progressions and regresses; and his precursors, which include the Hawthorne of ‘Earth's Holocaust’; Stevenson in Dr. Jekyll and Mr. Hyde; and Kipling, the writer of short stories, especially those in The Finest Story in the World and Many Inventions. It also presents an account of his ‘fantastic’ revisionary enterprise, which can be revised giving ‘The Garden of Forking Paths’ a place equal to that of ‘Tlön, Uqbar, Orbis Tertius’.