Cristina Pantoja Hidalgo, Professor Emeritus of English & Comparative Literature at the University of the Philippines (UP) and one of the foremost contemporary Filipina scholars on travel studies, once wrote: -/- All travel writing is, in a sense translation. Travelers come to an unknown place and try to “translate” it, i.e. to make it comprehensible, for themselves first, and then for their readers (Hidalgo 2020). -/- Travel writing as an act of translation is not only personal (...) (i.e., making the unknown known through personal experiences) but also cultural. When we travel and write about these travels, we are not looking at the foreign places and peoples simply as they are (or in Kantian terminology, “noumenon” or “thing-in-itself”). We always. (shrink)

[No hay resumen disponible, se incluyen los primerso párrafos del texto] Hace ya mucho tiempo algunos amigos de alrededor de treinta años comenzamos a estudiar filosofía bajo la dirección de Gregorio Klimovsky. Muy pronto uno de nosotros se destacó por su capacidad creadora y su curiosidad filosófica: era Juan Larreta. Es así que, a pesar de haber iniciado tarde su formación, descolló como filósofo de mérito tanto en la Argentina como en el exterior. Presidente de la Sociedad Argentina de Análisis (...) Filosófico (SADAF) durante dos períodos, obtuvo el Diploma al M érito en Filosofía de la Fundación Konex en el 2006 y fue nombrado miembro honorario de la Sociedad Española de Filosofía Analítica (SEFA) en 2010. Organizó seminarios y dictó conferencias en centros de estudios filosóficos y en universidades argentinas y extranjeras, en cuyas publicaciones escribió numerosos artículos de singular valía, todos ellos caracterizados por su originalidad, su irreverente desafío al sentido común y sus ingeniosos experimentos mentales (thought experiments). Esta despedida dolorosa se empeña en acercar a la memoria recuerdos queridos de circunstancias compartidas con este amigo excepcional. fue nuestro centro: en su casa organizó, durante muchos años, seminarios de filosofía, de economía y, junto con María Elisa, esas reuniones cinéfilas de divertidas, sorprendentes y variadas interpretaciones... (shrink)

En La nave de los locos los signos propuestos alrededor del tópico de la embarcación recolectora de orates que replica el espacio manicomial, o de los campos de concentración, o de las dictaduras, subraya además el abandono y el despojo de la sociedad y su asentamiento fundamental, la ciudad, que niega una y otra vez la presencia de los perturbadores. En esta circunstancias, creemos que el texto de Cristina Peri Rossi va mutando desde la concepción de la marginación como (...) puro despojo y negatividad, a la asunción del éxodo como instancia de liberación, y por tanto, de superación de las categorizaciones propuestas por el poder. (shrink)

Este artículo analiza dos poemas que tienen como tema la Guerrilla del Araguaia, que integran un conjunto de textos poéticos publicados en el periódico Resistencia, en febrero de 1979, en Brasil. El análisis consideró los aspectos históricos relacionados al tema y la constatación de la cuestión central: qué elementos presentes en los poemas permiten ubicarlos dentro de una poética de la resistencia.

This two country study examines the effect of corporate ethical values and enforcement of a code of ethics on perceptions of the role of ethics in the overall success of the firm. Additionally, the impact of organizational commitment and of individual variables such as ethical idealism and relativism was examined. The rationale for examining the perceived importance of the role of ethics in this manner is to determine the extent to which the organization itself can influence employee perceptions regarding ethics (...) and social responsibility. Results indicate that all of the variables tested, except relativism, impacted upon one’s perceptions of the importance of ethics and social responsibility. Perceptions of the importance of ethics and social responsibility also varied depending upon country of residence with the U.S. sample having somewhat higher perceptions concerning the importance of ethics and social responsibility than their counterparts in Spain. Furthermore, when comparing the two samples, the U.S. sample had significantly higher corporate ethical values, greater enforcement of ethical codes, less organizational commitment and both lower idealism and relativism. (shrink)

Approximately 47 percent of women ages fifteen to forty‐four are currently without children, and slightly more than 20 percent of white women in America will never bear children, the highest percentage in modern history. Many fertile women who are childless are voluntarily so. Although any competent person twenty‐one years or older is legally eligible for voluntary sterilization, many doctors refuse to sterilize childfree women. This essay explores various reasons a woman would want to continue in her childfree lifestyle, evaluates the (...) accessibility of sterilization for women who are childfree by examining the reported reasons for denial of sterilization—both from the woman's and the physician's perspective—and assesses the legal status of voluntary sterilization for nonparous women. The essay also urges physicians to follow recommended guidelines for counseling women who, regardless of parity, desire sterilization and to provide this contraception if, after careful consideration, there are no outstanding health or other reasons that the procedure should not be performed. (shrink)

Thinking with language as a complex practice for educators, advocates, and researchers in early childhood education is a necessary gesture for countering the anti-intellectualism that designates early childhood education as a service providing custodial care. Vitalizing Vocabulary insists that early childhood education in Canada must unsettle our inherited demand for technocratic, instrumental, and accessible relations with language. At the collision of research and practice, Nicole Land and Cristina Delgado Vintimilla propose that cultivating playful, speculative, inventive, accountable, and answerable relations (...) with words, concepts, and language is a critical move toward broadening early childhood education's intellectual and interdisciplinary horizons. The book is organized into four actions that activate pedagogical grammars: reading, writing, citing, and speaking. Each section plays with the purposes of a glossary by proposing language that we would work to erase, reclaim, and introduce. This situates language as an ethical, political, and creative pedagogical process that puts specific relations, curricula, and subjectivities into motion. Vitalizing Vocabulary ultimately envisions a project of early childhood education where students, educators, pedagogists, researchers, community, and others share a common commitment to creating responsive, meaningful, ethical, and political pedagogies. (shrink)

This article deals with some aspects of the study of the mind between the 1920s and 1940s at the University of Paris. Traditionally the domain of philosophy, the study of the mind was encroached upon by other disciplines such as history of science, ethnology, sociology and psychology. These disciplines all had weak institutional status and were struggling to constitute themselves as autonomous. History of science did not as a rule reject its relationship with philosophy, whereas ethnology, sociology and psychology were (...) constructing their identities by breaking away from philosophy. A discussion about Lévy-Bruhl’s La mentalité primitive, hosted by the Société Française de Philosophie in 1923, showed that the positions of philosophers, sociologists and psychologists about the questions posed by the book, namely the fixity and universality of the mind, were strictly linked with their views about the ‘scientificity’ of ethnology. A compromise between fixity and historical transformation of the mind was put forward by Gaston Bachelard, who institutionally represented the discipline of history and philosophy of science. This discipline was institutionally linked to ethnology, psychology and sociology, but, unlike them, had no claim to ‘scientificity’. Bachelard realized this compromise by breaking the unity of the mind and by employing an extra-institutional discipline: psychoanalysis. His freedom of choice corresponded with an increasingly weak institutional position for the discipline of history and philosophy of science. (shrink)

The so-called gammadiae are symbols similar to letters whose specific meaning is unknown. It is currently believed that they could have originated among Hellenistic Jews, and been inherited by Christians, who adapted them to own needs. They seem to have indicated the holiness of the characters marked by them. Building on previous analysis and on the recent systematic cataloguing of the Early Christian catacombs of Rome, as well as a range of other artefacts, we examine two lesser known archaeological finds, (...) and finally consider some examples of gammadiae “of transition”, which appear during the Medieval period predominantly in manuscripts or in the mosaics of basilicas. These last symbols show differences from the Early Christian ones, even though they still appear systematically on the pallia of Christ, the martyrs, saints and other holy people. (shrink)

Miguel de Cervantes, no último capítulo de sua obra O engenhoso fidalgo Dom Quixote de La Mancha, retrata o falecimento de seu protagonista, decorrente de uma profunda tristeza. O cavaleiro, depois de vencido, sente-se obrigado a retornar ao seu povoado e a renunciar à cavalaria andante, o que lhe causa a transformação de sua realidade e de seu estado mental - da loucura à cordura -, além do seu direcionamento à morte. Assim como faz Cervantes no início do século XVII, (...) Espinosa, ao final do mesmo século, também parece estabelecer analogias entre as ideias de transformação e morte, ao apontar, em sua Ética, a relação entre a natureza do ser e sua proporção de movimento e repouso, responsável pelas inconstâncias humanas. A partir de tais considerações, este trabalho pretende aproximar o último capítulo da obra Dom Quixote à proposição 39 da Quarta Parte da Ética espinosana, de forma a ressaltar as devidas semelhanças entre o conceito de morte como transformação, retratado tanto pelo escritor espanhol quanto pelo filósofo holandês, uma vez que a morte, para ambos, demonstra estar vinculada à mesma ideia. (shrink)

According to the minimal version of the traditional analysis of knowledge, there are (at least) three necessary components to knowledge, that is, truth, belief and justification. In this paper we will argue that even in a global sceptical scenario, all three conditions minimally necessary for knowledge can be satisfied. In particular, we will focus on the justification requirement and analyse two “traditional” theories of justification, i.e., coherentism and foundationalism, as well as a more “innovative” one, i.e., reliabilism. Then, we will (...) conclude that if we want to continue to claim that, in a global sceptical scenario, a cognitive subject does not know (almost) anything, we should recognise that she may still have justified true beliefs, and we should, therefore, look elsewhere for the reasons why she lacks knowledge. (shrink)

The development of bacterial resistance to antibiotics is one of the best documented examples of contemporary biological evolution. Variability in the mechanisms of resistance depends on the diversity of genotypes in the huge bacterial populations, and also on the diversity of selective pressures that are produced along the antibiotic concentration gradients formed in the highly compartmentalized human body during therapy. These antibiotic gradients can be conceived as comprising selective compartments, each one of them defined as the concentration able to select (...) a particular genetic variant.In vitroexperimental models confirm that some antibiotic resistant variants are selected only at certain selective concentrations of antibiotics. The correspondence between selective compartments and selectable variants could offer a way of describing more accurately the antibiotic selective landscapes and for taking measures to prevent the development of a major threat to the future of modern medicine. (shrink)

Combines text with colorful photographs to chronicle the species of animals and plants that are biological relics of a bygone era.

Este artigo trata o tema da pandemia do vírus Covid 19 na perspectiva da psicanálise lacaniana nos seus três registros: simbólico, real e imaginário. Para fins de transmissão usaremos a topologia e referências aos matemas através da lógica da psicanálise.

Partiendo del conocimiento que los árabes tuvieron de los textos neoplatónicos atribuidos a Aristóteles, tales como la Pseudo-Teología y el Liber de Causis, la autora de este estudio investiga el posible conocimiento que Avicena tuvo de este último libro, conocido en el mundo árabe por el título de Kalam fi mahd al-hayr. Se apoya, para ello, en el análisis de cuatro pasajes de la Metafísica de la gran enciclopedia filosófica Al-Sifa ("La curación").

This article examines the conditions of internet access and uses by children and young people from socially disadvantaged environments in Portugal. Adapting the EU Kids Online questionnaire, a sample of 279 participants in an intervention program on digital inclusion was interviewed in order to analyze their online experiences, bearing in mind the EU Kids Online results and the wider debate on digital inclusion. This issue was examined at two levels: access, and practices and uses. Although economic deprivation, parents’ low educational (...) attainment and children’s age and gender seem to matter in terms of access, reported uses were analogous to the average Portuguese and EU Kids Online data. However, with these children apparently being more oriented towards entertainment and having less informational skills, it is questionable if policies that merely assure access are entirely sufficient. Nevertheless, one cannot say straightforwardly that ‘social exclusion’ equates ‘digital exclusion’. (shrink)

El artículo tiene como objetivo fundamental presentar el concepto de repetición bajo tres aspectos. El primero es su ubicación en el contexto de la existencia individual; el segundo, su carácter de exigencia de búsqueda de la libertad; y, finalmente, la consideración de la repetición como acontecimiento de la existencia. El recorrido del artículo revela así el tránsito que se emprende desde la importancia de la figura del lector en su profunda soledad; lector de la vida, de la prueba, de la (...) circunstancia, de lo ineludible; hasta la revelación de la existencia revestida en un acto mimético. Este recorrido aparece evidenciado porque se pone de relieve la preocupación humana no sólo por la existencia, sino por el sentido que ella adquiere frente a la posibilidad del mal desde lo particular, desde lo individual. En este orden de ideas, tras un seguimiento del concepto de repetición se pretende hacer evidente un interés que puede llamarse interés existencial y por ello filosófico: volver la cara hacia el individuo. (shrink)

En este artículo se intenta mostrar cómo es posible defender un punto de vista universalista y cognítivista en cuestiones morales sin tener que negar el pluralismo ético que caracteriza a las sociedades modernas. Para ello se analiza una dificultad que ha sido planteada recientemente a la ética del discurso de Habermas en relación con la posibilidad de compaginar ambas cosas. Si defender un universalismo moral implica defender lo que Habermas denomina "la premisa de una respuesta correcta» en relación con las (...) cuestiones morales, tal universalismo tiene que suponer, pues, que sólo puede haber una interpretación correcta de dichas cuestiones; si esto es así, el universalismo moral, en realidad, excluye el pluralismo como alternativa racional al acuerdo en cuestiones prácticas. Dicha dificultad puede evitarse, sin embargo, si se muestra que «la premisa de una respuesta correcta» no implica, en realidad, «la premisa de una única interpretación correcta». (shrink)

Any attempt to elucidate the interconnections between phenomenology and critical theory must at some point confront the question of what role Heidegger's philosophy plays in that equation. The historical or biographical side of the question is interesting in its own right and can be philosophically illuminating.1 My focus here, however, will be systematic. In particular, I would like to analyze the similarities and differences between Heidegger's hermeneutic transformation of phenomenology in Being and Time and Habermas's transformation of critical theory in (...) his Theory of Communicative Action. As a way of narrowing my focus, I will take as a guide the.. (shrink)

The paper presents results of recent laboratory experiments that study if and how computer-mediated communication affects cooperation and trust. It is argued that communication medium does not matter much for trust-building and maintenance, whereas relevant pre-play communication and group size can have a major influence. The implications of the findings for the design of sites that depend on trusting communities are discussed.

El artículo pretende evidenciar la dimensión política –en un sentido amplio– de la confesión y la inquisición en su emergencia como procedimientos para sentenciar el pecado oculto. Lo hace al insertar ambos en las formas duales, pastorales y jurídicas, que desarrolla el gobierno eclesiástico plenomedieval para la condena de la inobediencia a la nueva ortodoxia y ortopraxis romana. A este respecto, los dispositivos confesional e inquisitorial se comprenden en relación con la emergencia de lo herético como impugnación obstinada al gobierno (...) romano –en la tensión entre el gobierno de sí y de los otros–. (shrink)

El objetivo de este artículo es analizar el concepto de responsabilidad y los procesos para su institucionalización promovidos por las universidades jesuitas subrayando su singularidad y valor frente a otros modelos y estrategias de responsabilidad social universitaria. Ese enfoque de responsabilidad está cimentado en una noción de justicia pensada en términos globales y fundada en la solidaridad, que pone de manifiesto la insuficiencia del enfoque de la responsabilidad como obligación. Su énfasis lo dirige hacia una responsabilidad política compartida que aspira (...) a la transformación de las injusticias estructurales. Este es uno de los rasgos propios de la Identidad y Misión de las universidades jesuitas. En el artículo se identifican los contornos de esa propuesta de responsabilidad encarnada en el ámbito social y se examina su carácter diferenciador frente a otras propuestas impulsadas desde las universidades para definir su compromiso con el entorno. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“El secreto oficio de la abeja”A Sociopolitical Metaphor in the CelestinaCristina Guardiola (bio)Rojas returns again and again in La Celestina to the theme of the disruption of human relationships.—Stephen Gilman, The Spain of Fernando de RojasEnabled by the old bawd Celestina, the loco amor felt by the clandestine lovers Calisto and Melibea exposes a society living in disorder and conflict. Calisto and Melibea’s transgressive desire, and those who make (...) it possible, may be seen as directly contradicting moral and social laws upon which the tragicomedy claims to be predicated. Most of the characters in the work live their lives as transgression; their disorderly conduct leads inevitably to their death and destruction [Baranda 9]. The negative example offered by this work was, according to Maravall, what led early readers such as Quevedo to understand how the work: “debaxo del nombre de Comedia, enseña a vivir bien, moral y políticamente, acreditanto las virtudes y disfamando los vicios [under the title of Comedy, teaches one to live well, both moral and politically, accrediting virtues and discrediting vices]” [qtd. in Maravall 19].1 The Celestina lays bare its social and moralistic message by exposing the corruption of social and moral values prevalent in this late fifteenth-century work. Bringing together the aristocratic world of courtly love (already brought low through the Calisto’s crass treatment of waspish Melibea) and the bawdy world of the whorehouse, Rojas debases the people and passions therein. Connecting both worlds through her comings and goings is Celestina. Characterized as abeja, a political animal used in the Middle Ages and early modern period that informs the ideal structure of society, Celestina exposes a satire of society and its corruption of moral values.As the Síguese and prologue indicate, the tragicomedy was written with a dual and moral intent. The author wrote to disabuse the many “galanes y enamorados mancebos [handsome young men and enamored youth]” of his country from the cruel and evil fires of love, but also to expose “engaños de las alcahuetas y malos y lisonjeros siruientes [the deceptions of procuresses and evil sycophantic servants].” In the Celestina, the deceits of the bawd and servants Sempronio and (later) Pármeno complicate the narrative and move it to its tragic conclusion. As Celestina and Sempronio set out to profit by Calisto’s lovesickness, they are met with opposition from Pármeno. The initial resistance Pármeno puts up to defend himself and his master from the economic lust felt by Celestina and Sempronio serves to expose a conflict in social class. The heedless attainment of wealth demonstrated by the servants contradicts a more aristocratic principle that was perceived to guide economic thought in the Middle Ages [Maravall 60]. Celestina’s spoken adage, “[a] tuerto o a derecho, nuestra casa hasta el techo [by hook or by crook, our house [End Page 147] through the roof],” exposes her unmitigated greed and contrasts sharply with Calisto’s more courtly (if yet parodic) examples of largesse. The alcahueta’s greed is not merely opportunistic, it belies a certain Schadenfreude felt for Calisto’s woes. Like “cirurjanos [ante] los descalabrados [surgeons before patients with head trauma],” Celestina pursues Calisto in search of money, which at this particular moment in history was slipping through the hands of her real-life counterparts and into those of state-appointed brothel keepers. As Lacarra notes, the granting of royal mercedes for the incomes derived from prostitution to royal towns or notable persons became prevalent during the reign of Ferdinand and Isabel [40]. One must imagine women such as Celestina doubly feeling the pinch from this seemingly “catholic” imposition. Income from the alcahueta livelihood from all of Castile certainly must have been dwindling. At the same time, the alcahueta’s dishonest way of living was being usurped by speciously honorable citizens who no doubt maligned the prostitutes on whom their wealth was gained. Despite the growing danger of her increasingly clandestine profession, Celestina shows little shame or fear. Indeed, her sense of “honor” for the putería is so brightly and enthusiastically expressed in the work bearing her name that one wonders if it might not stem from... (shrink)

Le lien entre l’expérience acquise par Machiavel au service de la République florentine (1498-1512) et l’œuvre politique écrite après son éloignement forcé des affaires est explicite. Tous les commentateurs se sont attachés à déceler, dans la correspondance diplomatique et les écrits mineurs ante res perditas, les thèmes qui réapparaîtront de manière aboutie dans les textes majeurs de Machiavel. Cependant, le passage de la pratique à la « théorie » n’est pas immédiat. Le ritratto, composé d’extraits d’expérience regroupés autour d’une question (...) particulière, permet une problématisation originale de l’histoire présente et s’inscrit dans l’écart qui se creuse, tout au long de l’activité diplomatique de Machiavel, entre la politique florentine qu’il est censé servir et sa propre vision des choses. Aussi le traité du Prince se fonde-t-il, non sur une réalité brute, mais sur une expérience déjà disposée dans un certain nombre de ritratti. Un immense effort pour rationaliser la politique à partir du particulier est ainsi entrepris par Machiavel, sans pour autant sacrifier ce qui précisément déclenche cette entreprise et la rend interminable, à savoir, l’irréductibilité de la fortune. (shrink)