O artigo discute a representação Cisterciense do labor monástico. Ele baseia-se primordialmente em fontes polemistas e hagiográficas, tendo o intuito de entender como o discurso monástico sobre as atividades manuais, fora dos muros do mosteiro, se tornou, na Ordem de Cister, um importante elemento de construção identitária. Deseja-se reexaminar o lugar do trabalho manual nos discursos elaborados pelos monges, de modo a interrogar sobre as relações – no seio do monacato e globalmente nas sociedades medievais – entre representação do trabalho (...) e modelo de sociedade. Não é por acaso que o debate monástico se torne agudo e mude de natureza na virada do século XI para o XII, fazendo emergir uma ideia do trabalho que não é mais exclusivamente um instrumento de penitência, mas também um meio positivo de distinção e de hierarquização no caminho da perfeição e, portanto, da salvação. Deste ponto de vista, a virada dos séculos XI e XII seria, através do novo monacato, portadora de um novo paradigma transmitido tanto pelas cartas, quanto pelos textos narrativos, das homilias ou das hagiografias. Assim, se os Cistercienses não romperam com a imagem ascética e penitencial do trabalho, o enriqueceram claramente com um valor positivo, a serviço de uma maior perfeição comunitária. (shrink)

O mágico de Oz, obra de L. Frank Baum, muito embora tenha sido escrita no fim do século XIX, permanece atuando sobre o imaginário infantil cem anos depois. Centrado na personagem feminina, o texto não só desconstrói os estereótipos do conto de fadas tradicional, ao relativizar o papel da bruxa, que pode ser boa ou má, como também garante o estatuto de herói para uma personagem infantil do gênero feminino. Nessa perspectiva, este trabalho pretende discutir qual é a representação de (...) gênero veiculada pelas personagens femininas, fundamentado em estudos de crítica feminista. (shrink)

Históricamente, los estudios de desastres han presentado dos comprensiones antagónicas de las catástrofes: singularidades extremas que producen historia o procesos que perpetúan estructuras sociopolíticas e inequidades. Mediante un análisis del terremoto de 1970 en Ancash, Perú, y su influencia en la implementación de discursos de (des)aceleración en medio de grandes transformaciones en la sociedad peruana, este artículo presenta una comprensión alternativa de los desastres más allá de la disrupción y continuidad, para enfocarse en las articulaciones temporales que estos producen. Al (...) ser concebidos como dispositivos temporales, los desastres tienen la capacidad de reestructurar ritmos, escalas y temporalidades de manera heterogénea y múltiple. El artículo pretende aportar argumentos que, aunque basados en el terremoto de Ancash, pueden aplicarse a otros debates sobre catástrofes, crisis y desastres como desencadenantes de aceleración y desaceleración económica, social o cultural. (shrink)

Nastava iz prirodoslovnog područja danas se najčešće temelji na principima konstruktivizma prema kojima djeca trebaju biti aktivni sudionici procesa učenja i izgrađivati svoje znanje na temelju iskustva. Metode i sredstva korištena u nastavi prirodoslovnog područja moraju biti prilagođeni perceptivnim potrebama slijepe djece i djece s oštećenjima vida kako bi im se omogućilo aktivno sudjelovanje u procesu učenja. Cilj ovoga rada je opisati posljednje spoznaje o aktivnom i istraživačkom učenju slijepe djece i djece s oštećenjima vida u nastavi prirodoslovnog područja te (...) otkloniti postojeće zablude. Nadalje, rad predstavlja recentna istraživanja koja ukazuju na prilagođene uspješne i visokokvalitetne odgojno-obrazovne pristupe i metode. S obzirom na navedeno, sadržaj rada bit će od koristi nastavnicima iz prirodoslovnog područja, kao i istraživačima inkluzivnih učionica. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Sixth International Buddhist-Christian Conference, August 5–12, 2000Paul IngramThe Sixth International Buddhist-Christian Conference, sponsored by the Society for Buddhist-Christian Studies, will take place at Pacific Lutheran University, Tacoma, Washington, from August 5 to 12, 2000. The Program Committee has approved the general conference theme as “Buddhism, Christianity, and Global Healing.” The conference will follow the structure, with some variations, of the last international conference that met at DePaul University (...) in 1996: morning working group sessions on several themes interrelated with the general conference theme; afternoon sessions devoted to individual papers; and evening plenary sessions.Evening plenary themes and speakers have been identified: Dr. A. T. Ariyaratne and Dr. Cecil Murray (senior pastor of the First AME Church in Los Angeles) will address the topic “The Non-Violent Struggle for Economic and Social Justice”; Sulak Sivaraksa and John B. Cobb Jr. will speak on “Consumerism and Ecology: Buddhist and Christian Perspectives”; Rita Gross and Daniel Maguire will speak on “Buddhism, Christianity, and Issues of Gender”; and Virginia Straus and a Christian speaker yet to be identified will address “The Earth Charter: A Buddhist and Christian Response.”Working Group cochairs and themes have also been identified: Buddhist-Christian Practice and Mind-Body Healing (Venerable Yifa and Mary Jo Meadow); Ecology, Consumerism, and Corporate Consciousness (David Chappell and Donald Mitchell); Gender: Issues of Oppression and Justice (Judith Simmer-Brown and Donald Luck); Buddhist-Christian Dialogue with the Natural Sciences (Ken Tanaka and Nancy Howell); Buddhist-Christian Dialogue on the Earth Charter (Virginia Straus and Jay McDaniel); The Interior Dialogue: Buddhist-Christian Meditative/ Contemplative Practice (Susan Postal and Ruben Habito); and The Role of Orthodoxy/Orthopraxis in Buddhist-Christian Dialogue (Rita Gross and John Keenan).For the first time in the twenty-year history of our international conferences, a special afternoon seminar will be cochaired by Sallie King and Paul Knitter that will focus on specific case studies on particular issues of peace and justice work that are [End Page 179] interrelated with the themes of the plenary sessions and working groups. These sessions will meet in the afternoon throughout the conference week and will involve a presentation in case-study format from a Buddhist and a Christian engaged in a practical way that illustrates the themes of the conference. They will be asked to describe their situation and what they are doing and, particularly, to speak about how Buddhism or Christianity guides them in their work, the problems and successes they have had, their hopes, and their struggles, after which there will be open conversation with those present. Finally, afternoon sessions will be devoted to individual papers and presentations organized around the conference’s themes and other themes that emerge as individual papers are submitted.A preliminary call for papers will be published in the spring 1999 edition of the Society for Buddhist-Christian Studies Newsletter. Individuals who are not members of the society but wish to have a copy of this call for papers may E-mail the editor of the newsletter, Harry Wells, at.The Department of Religion of Pacific Lutheran University, along with its administration, faculty, and staff, are currently working hard to make this conference enjoyable and memorable. Travel, room and board, and other information regarding Tacoma, Pacific Lutheran University, motels, and excursion arrangements will be made available in the fall 1999 edition of the Society for Buddhist-Christian Studies Newsletter. The final call for papers appears on pp. 242–243.Paul IngramPacific Lutheran UniversityCopyright © 1999 The University of Hawai’i Press... (shrink)

W artykule rekonstruuję podstawowe elementy koncepcji „sekularyzmu otwartego” przedstawionej przez Jocelyna Maclure’a i Charlesa Taylora w książce Secularism and Freedom of Conscience (2011). Wskazuję, że jedną z wyróżniających cech ich teorii jest opowiedzenie się za tzw. działaniami dostosowawczymi, których celem jest ochrona wolności sumienia. Następnie zarysowuję główne stanowiska w sporze o status przekonań sumienia i na tym tle przedstawiam „subiektywną” koncepcję wolności sumienia, jaką proponują Maclure i Taylor. W dalszej części artykułu przedstawiam zarzuty, jakie pod adresem kanadyjskich filozofów wyraziła (...) class='Hi'>Cecile La- borde, a także odpowiedź na nie udzieloną przez Maclure’a. W ostatniej części artykułu staram się pokazać, że subiektywna teoria przekonań sumienia, w tej postaci, w jakiej została przedstawiona w Secularism and Freedom of Conscience, pozostaje w sprzeczności z leżącą u jej podstaw Taylorowską koncepcją „silnych wartościowań”. (shrink)

Deliberative democracy entails a commitment to deciding political questions on their merits. To that end, people engage in an exchange of reasons in a shared endeavour to arrive at the right answer or the best judgement they can make in the circumstances. Of course, in practice a shared judgement may be impossible to reach. Yet while compromise may seem a natural way of dealing with the disagreement that deliberation leaves unresolved – for example, some deliberative theorists argue that a willingness (...) to compromise manifests respect for the considered views of others, even as we continue to disagree with them – the relationship between deliberation and compromise is not as straightforward as one might think. To explain why, this paper contrasts conflicts of judgement with conflicts of preference, interest and value to show why greater attention needs to be paid to the character of the decision to be made. (shrink)

ABSTRACT This paper argues that the retort ‘easy for you to say’ is a complaint about the target’s standing, but that it invokes a standing norm that is unjustified. Moreover, I argue that in many cases the person for whom it is ‘easy to say’ should speak.

Thomas Piketty’s Capital and Ideology constitutes a landmark achievement in furthering our understanding of the history of inequality, and presents valuable proposals for constructing a future economic system that would allow us to transcend and move beyond contemporary forms of capitalism. This article discusses Piketty’s conceptions of ideology, property, and ‘inequality regimes’, and analyses his approach to social justice and its relation to the work of John Rawls. I examine how Piketty’s proposals for ‘participatory socialism’ would function not only to (...) redistribute income and wealth, but also to disperse economic power within society, and I discuss the complementary roles of redistribution and predistribution in his proposals, and Piketty’s place in a tradition of egalitarian political economy associated with James Meade and Anthony Atkinson. Having elaborated on Piketty’s account of the relationship between economic policy and ideational change, and his important idea of the ‘desacralization’ of private property, I develop ‘seven theses’ on his proposals for participatory socialism, examining areas in which his approach could be enhanced or extended, so as to create a viable twenty-first century version of democratic socialism. (shrink)

This article argues that reality and virtuality are still very much phenomenologically distinguishable, although this might not be the case forever. I argue for two main types of virtuality – one inherently involved in the dynamic horizons of perceptual experiences, while the other is all of our experiences of digital images – in order to show that a particular possible instantiation of the latter type, namely “pure” mixed reality (MR), might come to blur and collapse various experiential categories in the (...) future, not least real and irreal, like never before. To show this, there are three main sections. First, I outline my understanding of the two basic types of virtuality, as understood from a classical phenomenological analysis. Second, I give an account of the most important family of “virtual technologies” relevant to the question at hand, namely virtual, augmented and mixed reality (VR, AR and MR respectively) technologies. After homing in on MR, I explain what “pure” MR is and how, through tactile holograms, this might change even basic experiential distinctions going forward, and not necessarily for the better. (shrink)

Using evolutionary game theory, I consider how guilt can provide individual fitness benefits to actors both before and after bad behavior. This supplements recent work by philosophers on the evolution of guilt with a more complete picture of the relevant selection pressures.

Prior research shows mixed findings regarding individuals’ belief-revision strategies. The current research is aimed to test (a) whether individuals’ reasoning across abstract vs real-world content shows similarity, and (b) whether individuals’ syllogistic reasoning predicts their belief-revision strategies. Experiment 1, testing 76 participants (50 females), provides evidence for the similarity in reasoning across abstract and real-world content (p.05). Individuals seem to revise the conditional statement in the AC and DA inferences, especially when the content poses a threat. In contrast, individuals prefer (...) to revise the categorical premise in the MT inferences, especially when the content poses a threat. These findings suggest that in the face of inconsistency individuals’ decision about which of their prior beliefs they should revise is influenced by the structure and content of the belief-contravening problem rather than their reasoning ability. (shrink)

The dominant model for bioethical inquiry taught in medical schools is that of principlism. The heritage of this methodology can be traced to the Enlightenment project of generating a universalizable justification for normative morality arising from within the individual, rational agent. This project has been criticized by Alasdair MacIntyre who suggests that its failure has resulted in a fragmented and incoherent contemporary ethical framework characterized by fundamental intractability in moral debate. This incoherence implicates principlist conceptions of bioethics. Medical ethics as (...) practiced, though, is partially in keeping with teleological alternatives to principlism. Nonetheless, the hegemony of principlism threatens to harm the practice of good medicine whenever it is used to provide justification for the sanction or prohibition of practices, despite not being equipped to grant moral authority to such justifications. An example of this failure and its resulting harm is expressed in the growing obsolescence of living donor liver transplantation. (shrink)

O'Connor and Wyatt use more than 250 color photographs and illustrations to help us break out of the linear mode and see the world differently.

I examine how Heather Douglas’ account of values in science applies to the assessment of actual cases of scientific practice. I focus on the case of applied toxicologists’ acceptance of molecular evidence-gathering methods and evidential sources. I demonstrate that a set of social and institutional processes plays a philosophically significant role in changing toxicologists’ inductive risk judgments about different kinds of evidence. I suggest that Douglas’ inductive risk framework can be integrated with a suitable account of evidence, such as Helen (...) Longino’s contextual empiricism, to address the role of social context in the cases like the one examined here. I introduce such an integrated account and show how Longino’s contextual empiricism and inductive risk framework fruitfully complement each other in analyzing the novel aspects of the toxicology case. (shrink)

First published in 1988, the aim of this book can be stated in Nietzsche’s words: ‘To look at science from the perspective of the artist, but at art from that of life’. The title contests the notions that science alone can provide us with the most objective truth about the world, and that artistic endeavour can produce nothing more valuable than entertainment. O’Hear argues that art and the study of art are not indispensable aspects of human life, and that this (...) is equally as important as the investigation of the natural world. (shrink)

This article seeks to understand a puzzling aspect of Georg Simmel’s The Philosophy of Money, namely, the many religious analogies Simmel uses to characterize money. We argue that with these analogies Simmel indicates how what he would later term ‘the transcendent character of life’ permeates mundane monetary interactions. Specifically, we articulate how key religious forms of experience – faith, unity, and individuality – exist in monetary exchange and point toward a distinctively Simmelian way to understand the interplay between religion and (...) economics. (shrink)

Modern Christian religiosity as a whole, and in particular the Greek-Catholic way of expressing it, are all-round in the public consciousness. Religion is transformed as intensely as other components of the latter. That is why today it is relevant to analyze, on the one hand, the relation of existential and anthropocentric, and on the other - the pluralistic filling of modern Ukrainian Greek Catholicism and to find out the optimal degree of this relation.

Are new democracies with divided government and volatile parties politically ill fated? The literature suggests so, but cases of emergent democracies such as Taiwan and Brazil that face both conditions defy the prediction. This paper explains why: party volatility follows from pursuing distinct executive and legislature agendas under divided government; the political ambition that underlies these conditions sustains democratic and even political performance. We evaluate the argument through government spending in Taiwan. The results corroborate our expectations: they show more parties (...) composing the legislature as government spending favors an executive agenda and neglects a legislative welfare-spending agenda. The findings make three contributions to the literature: first, they reveal a political divide between executive and legislature rather than ideological parties to undercut concerns regarding performance. Second, they demonstrate that the strategic use of government spending to institutionalize party development along an executive agenda fuels party fragmentation. Third, they show that legislators split, switch, or create alternative routes to office in reaction to strategic spending to underscore that ambition underlies party volatility and divided government. (shrink)

Creativity of Ivan Vyshensky is one of the outstanding ideological and artistic phenomena of the end of XVI - beginning of XVII century. Closely linked to the events of the time, she witnessed the arrival in the Ukrainian spiritual culture of the artist, who put all her talent in defense of Ukrainian Orthodoxy. Although, to be more specific, Ivan Vyshensky's person would be more right to recognize the apologist of the foundations of ancient Ukrainian Orthodoxy, whose spokesmen strongly opposed the (...) measures connected with the preparation, proclamation and implementation of the Orthodox-Catholic Union in the territory of the Commonwealth. The problem, it is known, turned out to be so significant and complex that it divided the Ukrainian ethnic group at the time of its active national self-awareness into two denominationally opposing camps. In such circumstances, the "Russian faith" and the Orthodox Church as a whole became the subject of special affection, the most touching place, its national banner and slogan, "or, as A. Richinsky noted, signs of nationality. It is understandable that dignitaries, including church and religious ones, also had denominators of Orthodox Catholic unification. Therefore, the attempt to objectify the view of the need for church-religious union within the framework of the Commonwealth, as well as to improve the understanding of those initial principles, which were guided by Ivan Vyshensky, requires an expansion and deepening of thematic expositions. In this sense, the task of the proposed article we would like to reduce to a brief analysis of the polemical works of anti-union content of the late XVI - early XVII centuries, that is, the time when Ivan Vyshensky lived and created, and which in one way or another will help them to comprehend their congruence or contradiction artist's credo. (shrink)

Negative emotion differentiation has been suggested to be important for adaptive emotion regulation. However, knowledge concerning how ED may impact specific ER strategy choice remains surprisingly sparse. We therefore investigated if person-level negative ED was associated with habitual use of individual ER strategies, how person-level negative ED was associated with daily use of individual ER strategies, and finally how within-person daily fluctuations in negative ED were associated with daily use of individual ER strategies. During a 10-day experience sampling study, 90 (...) healthy participants rated their momentary emotions and their ER efforts in response to those emotions. ER strategies included four putatively adaptive strategies and four putatively maladaptive strategies. Results revealed that negative ED at the person level was neither associated with habitual nor daily ER strategy endorsement when controlling for negative emotions. Likewise, associations between within-individual daily variation in negative ED and daily ER did not remain statistically significant after controlling for negative emotions. The results thus point to no or weak associations between negative ED and ER choice above and beyond negative emotions. Future experimental studies addressing ED at the momentary level and teasing out the ED–ER causal timeline are needed to further evaluate ED–ER associations. Findings from such research may represent an important step toward refining psychotherapeutic interventions aimed at improving emotional problems. (shrink)

O'Collins, Gerald As far as I know, very little research indeed has focused on how particular journals, whether they were scholarly quarterlies, monthlies, or weekly papers, first followed and interpreted the proceedings of the Second Vatican Council and then did the same for the implementation of the council in succeeding years. Beyond question, journals played a subordinate role when compared with the world's bishops and, of course, with the popes and their collaborators in Rome. Nevertheless, Catholic and other journals were (...) and often remain significant in the story of Vatican II's reception. They deserve more historical and theological attention. Let me offer one sample of what I have in mind, the way in which the London 'Tablet' covered the opening session of the council. (shrink)

PATRICK O'DONOVAN AND LAURA RASCAROLI Introduction: Cosmopolitanism between Spaces and Practices Cosmopolitan Spaces You are standing in the Pantheon in ...