BackgroundSchool violence and bullying are prevalent problems that affect health in general, especially through the development of emotional and behavioral problems, and can result in the deterioration of the academic performance of the student victim. The objective of this study was to determine the prevalence rates of aggressive behaviors according to types of school violence and bullying, sociodemographic characteristics, and variation by department, region, and time in the period between 2014 and 2018 in Peru.MethodsThe design was observational and cross-sectional based (...) on data from the Specialized System for Reporting Cases of School Violence (Sistema Especializado en Reporte de Casos sobre Violencia Escolar—SíseVe) in Peru, which covers a population of 23,641 students at the initial, primary, and secondary levels of Basic Regular Education [Educación Básica Regular (EBR)], for the 2014–2018 period. The prevalence rates of the different types of school violence and bullying, the sociodemographic characteristics, and the variation by department, region, and time in the period between 2014 and 2018 were estimated.ResultsPsychological violence/bullying occurred at higher prevalence rates (185.8 and 62.6 per 100,000 residents). Women from public institutions reported greater sexual violence, mostly by teachers (67.8%) than by other students (32.2%). The Selva region had the highest prevalence rate of sexual violence (10.1 per 100,000 residents). The departments of Tacna and Piura had the highest and lowest rates of psychological/verbal violence and bullying in 2018 (95.79 and 25.31 per 100,000 residents).ConclusionPsychological/verbal violence and bullying is highly prevalent among students; women report being victims of sexual violence by administrative personnel of public institutions. The Selva region had the highest rate of sexual violence, and Piura and Tacna had the highest and lowest rates of violence and psychological/verbal bullying. Based on these results, it is suggested to conduct evidence-based prevention programs in Peruvian schools to reduce these social problems. (shrink)

Este repertorio registra en español el plan de publicación de la Gesamtausgabe, así como los libros y artículos sobre Heidegger que se encuentran en la Biblioteca Central de la Pontificia Universidad Católica del Perú. El listado abarca las publicaciones existentes hasta el año 1991.

The paper discusses Dr. Floris Tomasini's paper “What Is Bioethics: Notes toward a New Approach?”. Based on Tomasini's account of methodological and ethical pluralism, the paper explores the demarcation problem of bioethics and suggests a full methodological laissez-faire.

La contaduría pública se ha vuelto una profesión importante en la actualidad, dado el cargo de confianza que asumen dentro de una institución al ser los emisores de información financiera relevante para la gerencia o la alta dirección. A su vez, es importante resaltar la gran cantidad de casos relacionados con la pérdida de valores y actos de corrupción que se presentan a diario en los medios de comunicación, la cual refleja la falta de ética de los profesionales a la (...) hora de ejercer sus funciones. En este contexto, se resalta el concepto de ética profesional, el cual garantiza el buen desempeño de un profesional bajo una serie de normas éticas que regulan su comportamiento. Por ello, el objetivo del presente artículo fue explorar el rol de la ética profesional en la formación y el ejercicio profesional del contador público. Los datos y consejos proporcionados por un contador definen en gran medida las decisiones tomadas respecto a la estructura financiera de una empresa u organización, razón por la cual un contador debe ser una persona íntegra e interesada en perseguir el interés general. Dadas las deficiencias existentes en la integridad ética y moral de los contadores, tanto universidades como empresas están implementando medidas para combatir este problema, buscando fortalecer la confianza de la población en la contaduría y prevenir que los futuros profesionales caigan en prácticas inmorales que dañan a la sociedad. (shrink)

Abstract:The paper seeks to defend Telic Egalitarianism (TE) by distinguishing two distinct categories into which typical objections to it fall. According to one category of objections (for example, levelling down) TE isgroundless. That is, there is simply no good reason to think that inequality as such is bad. The other type of objections to TE focuses on itscounterintuitiveimplications: it is forced to condemn inequalities between ourselves and long-dead Inca peasants, or between us and worse-off aliens from other planets. The paper (...) shows that once we unpack these two types of objections to TE they become much less persuasive. (shrink)

Todo lo que pertenece a la prehistoria de los pueblos suramericanos permanece envuelto en la sombra; ninguna de sus culturas poseía una escritura; no conocemos tampoco con absoluta certeza el nombre de alguna de aquellas poblaciones, ni siquiera el nombre del pueblo de los Incas (ya que con este nombre se designaba sólo a sus jefes)�.

El autor procura presentar el pensamiento histórico del Inca Garcilaso, presedido por una nítida visión filosófica de índole platónico-agustiniana. Demuestra que fue el primer filósofo mestizo de América.

Step by step, clue by clue, Sullivan decodes the myths of the Incas to reveal that they embody an astoundingly thorough record of astronomical events - a record so precise it can be checked against a modern computer program. And he uncovers the Incas' tragic secret: they knew they were doomed.

The true character of the Inca Empire is poorly set forth in works dealing with its economic and social structure. Too many historians or sociologists have attempted, in their enthusiasm, to make of it a state corresponding to a modern formula : a socialist, a totalitarian or a welfare state. From the sixteenth century on, how many arbitrary pictures have been drawn, propped up by quotations! In fact, among the chronicles and reports and documents which Spain, that rummager of old (...) papers, has handed down to us, and in the accounts of the Indians themselves, one finds enough mixed-up assertions and facts to bolster or justify the most diverse interpretations. Reality has frequently been confused with a schematic, abstract order which was the fruit of frequently gratuitous speculations. (shrink)

As scientific objects, mummies were born of Europe’s encounter with two “ancient” bodily knowledges. The first is well known: the embalmed Egyptian dead who were ground into a materia medica named mumia and later were collected as “mummies” themselves. Yet mummies owe their global possibility—of ancient sciences of embalming and environmental manipulation apprehensible worldwide—to the sixteenth-century Spanish encounter with the Incas’ preserved dead, the yllapa. This article argues that their confiscation and display desecrated their sacred affect, but their recategorization (...) as “embalmed” bodies allowed Indigenous Peruvian writers to argue for the Incas’ lost medical sophistication. European scholars then used that sophistication to establish “mummies” as a comparative category. The original yllapas decayed, blurring both Inca sovereignty and the colonial Latin American sciences that anatomized it, but their imagined resurrection in the preserved bodies of other “ancient Peruvians” turned the “Inca mummy” into a highly collectible scientific object, embodying a newly national past of ancient learning and anti-imperial indictment. (shrink)

En 1718, un peintre anonyme exécute une magnifique huile sur toile de grandes dimensions (174 x 166 cm) pour illustrer deux mariages de la descendance incasique impériale avec la Maison des Loyola et des Borgia, dont sont issus les deux saints jésuites du xvie siècle. Ces doubles noces ont eu lieu respectivement en 1572 et en 1611. Il s’agit donc d’événements du passé que ce tableau reproduit à grands frais, et dont la portée se mesure au nombre de copies qui (...) en ont été faites. La peinture de... (shrink)

The Spanish conquests of the Americas were not yet completed when famous Humanists already began to appear in the first generation of native-born Spanish-speaking Americans. A mestizo born in 1539 and who liked to call himself “the Indian whose mouth is full” thus published in 1590, in Madrid, the first-fruits of the Humanism of the New World. The son of an Indian woman, he succeeded in very unusual circumstances in writing a superb Castilian version of a classic work of Renaissance (...) Neoplatonism. Its title reads: The Indian's translation of the three Dialogues of Love by Leone Ebreo, from Italian into Spanish, by Garcilaso Inca de la Vega, a native of the great city of Cuzco, capital of the Kingdoms and provinces of Peru. (shrink)

On the occasion of Peru’s Independence, the champions of the Creole nation elevated the Inca State Indian to the status of a respectable ancestor, thus eliminating the Amerindian historicity of the population. The archaeological remains provide support to an indigenist ideology that ignores the sociological Indian, considered to be ontologically inferior. Today, these Inca vestiges contribute to the construction of the national narrative: the Inca solar cult is thus reinvented on the site of Sacsayhuaman. To what extent can the work (...) of archaeologists serve to corroborate partisan ideologies? The presidents of the Peruvian and Bolivian Republics were inducted as pre-Hispanic rulers, the first on the Inca site of Machu Picchu, the second at the Tiwanaku Sun gate. To what extent can the vestiges of a civilization be instrumentalized by politics? The Inca sites are now assailed by New Age mystics from the United States and Europe under the leadership of local neo-shamans. They are indeed reputed to carry positive “energy”, one that is exploited by mystical tourism agencies. To what extent can the heritage of the nation, maintained by public services, be the object of private profits, ideologies that may be sectarian and possibly irreparable damages? In the culture of traditional Andean communities, the pre-Hispanic ruins had a classificatory and symbolic function. This function disappears when the setting of a myth is replaced by a historical site. How can we respect the indigenous perception of archaeological remains? These are the ethical questions that this article seeks to raise on the basis of specific and concrete cases of archaeological sites on which the author has carried out excavations. (shrink)

Sixteenth- and seventeenth-century chroniclers call attention to the Incas having had a ‘particular language’, used exclusively by members of the court. The sparse linguistic material attributed to it consists of barely a dozen proper names which ‘El Inca’ Garcilaso de la Vega, unable to explain through his Quechua mother tongue, assumed must belong to the purported secret language. On closer inspection most of these words do turn out to be explicable in terms of either a Quechua or an Aymara (...) origin. Nevertheless, a small amount of extant onomastic material — mostly Inca institutional names — cannot be traced back to either, and points to a third language instead. This chapter makes the case that this could have been Puquina, once a major language of the Titicaca Basin, whence the mythical Incas set out on their journey to Cuzco. Linguistic, mythohistorical, and archaeological evidence are offered support of this hypothesis. (shrink)

This article reports on a historical investigation carried out on the conical object MIN000-3519 preserved in the mineralogy collections of the Muséum National d'Histoire Naturelle at Paris (France). The mineralogist René-Just Haüy (1743-1822) included this object, cut in a single pyrite (FeS2) crystal, in his working collection with the references ‘Sulphured iron, mirror of the Incas, of Peru, M. de Jussieu’. All of the research lines followed lead the author to Joseph de Jussieu (1704-1779) and his shipments of botanical (...) specimens and various other samples from South America. As a member of the Godin-La Condamine-Bouguer geodesic expedition on the equator (1735-1743), he returned to France only after 36 years (1771), ill, exhausted and dispossessed of the scientific product of his Andean collections. This pyrite mirror is important because, in addition to appearing to be the only archaeological object that can be linked to Joseph's peregrinations in America, it resembles other specimens found at sites of the Cañaris culture (500-1500 AD) in Ecuador. Preserved within the de Jussieu family, this object would presumably have been given to Haüy by Joseph's heirs, his nephews Antoine-Laurent (1748-1836) or Laurent-Pierre (1792-1866), with whom he had close ties. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de esta (...) obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

Proponemos cuatro lecturas sobre la temática americana en El Artista: la primera, sobre la presencia de figuras como Cortés, Pizarro y los incas en el teatro, novelas, espectáculos... europeos. La segunda, las recreaciones literarias del Descubrimiento del Nuevo Mundo, base para una reivindicación de una nación española situada en aquel pasado idealizado. La tercera, la aparición de un Otro, el indio, en la dualidad con el conquistador, y su lectura romántica. Por último, el testimonio literario sobre la independencia de (...) las colonias americanas. (shrink)

Cultura română, încă de la începuturile ei, a fost puternic legată de gândirea lui Schopenhauer, aceasta fiind o temă constantă de studiu începând odată cu Junimea şi până la mijlocul anilor ’40. Cu toate acestea, de o bibliografie asupra subiectului nu ne-am bucurat decât odată cu a doua jumătate a anilor ’90 când a fost tradusă pentru prima oară Lumea ca voinţă şi reprezentare şi totodată când au fost traduse şi reeditate şi o serie de lucrări cu caracter critic sau (...) monografic. (shrink)

Part travelogue, part meditation, _Abuses_ is a bold exploration of central themes in Continental philosophy by one of the most passionate and original thinkers in that tradition writing today. A gripping record of desires, obsessions, bodies, and spaces experienced in distant lands, Alphonso Lingis's book offers no less than a new approach to philosophy—aesthetic and sympathetic—which departs from the phenomenology of Levinas and Merleau-Ponty. "These were letters written to friends," Lingis writes, "from places I found myself for months at a (...) time, about encounters that moved me and troubled me.... These writings also became no longer my letters. I found myself only trying to speak for others, others greeted only with passionate kisses of parting." Ranging from the elevated Inca citadel of Machu Picchu, to the living rooms of the Mexican elite, to the streets of Manila, Lingis recounts incidents of state-sponsored violence and the progressive incorporation of third-world peoples into the circuits of exchange of international capitalism. Recalling the work of such writers as Graham Greene, Kathy Acker, and Georges Bataille, _Abuses_ contains impassioned accounts of silence, eros and identity, torture and war, the sublime, lust and joy, and human rituals surrounding carnival and death that occurred during his journeys to India, Bangladesh, Thailand, Bali, the Philippines, Antarctica, and Latin America. A deeply unsettling book by a philosopher of unusual imagination, _Abuses_ will appeal to readers who, like its author, "may want the enigmas and want the discomfiture within oneself.". (shrink)

Quipus, knotted structures of woollen or cotton cords, were used as a bureaucratic tool in the Inca state. In the absense of a writing system, numerals and possibly other pieces of information were encoded on the quipus by tying knots into elaborately structured coloured cords. Though interpretation of the quipu contents is far from complete, some information on Inca mathematics can be deducted from the analysis of ancient specimen, especially when combined with the results of anthropological and linguistic research in (...) contemporary Andean societies. In this paper, the quipus are introduced, their structure is explained, and some results on mathematical concepts of the Incas are presented based on a comparison of mathematical and anthropological literature on the subject. (shrink)

O privire fugitivă asupra unora dintre religiile lumii antice scoate la iveală faptul că, indiferent de structura sa și de teritoriul în care s-a răspândit, credința într-o viață fără boli și suferințe a fost idealul permanent al omului. Astfel că, alături de nădejdea în viața de apoi, încrederea într-un trai mai bun încă de pe pământ a reprezentat o constată a vieții private și publice. În acest sens, au existat divinități, dar și specialiști, care s-au îngrijit de întreținerea speranțelor oamenilor. (...) „Într-adevăr, cultura indo-europeană cunoștea un singur tip de intelectual, cel care se îngrijea de toate activitățile legate de cuvânt: era preot (cunoscând rugăciunile și formulele rituale), era istoric (știind să povestească tradițiile și istoria străveche a tribului său), era jurist (cunoscând pe de rost formulele dreptului cutumiar), era poet (stăpânind tehnica dificilă a compunerii), era povestitor (știind să recite pentru delectarea auditoriului o cantitate însemnată de texte și tradiții orale), era medic (cunoscând formulele magice vindecătoare)”.24 Cu toată această diversificare, oamenii au așteptat în continuare venirea unui Mântuitor dintr-o altă lume, Care să le vindece bolile, să le ierte păcatele și să le aducă învierea din morți. Acest lucru s-a întâmplat prin Întruparea Fiului lui Dumnezeu „la plinirea vremii” (Galateni 4, 4-5). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Trois récits utopiques classiques: Gabriel de Foigny, La Terre Australe connue; Denis Veiras, Histoire des Sévarambes; Bernard de Fontenelle, Histoire des Ajaoïens ed. by Jean-Michel RacaultAndrew CremerJean-Michel Racault, ed. Trois récits utopiques classiques: Gabriel de Foigny, La Terre Australe connue; Denis Veiras, Histoire des Sévarambes; Bernard de Fontenelle, Histoire des Ajaoïens. Saint-Denis (La Réunion): Presses Universitaires Indianocéaniques. 2020. 539 pp., illus. Paperback, €16. ISBN: 978 2 490596 24 (...) 9.M. Jean-Michel Racault, Emeritus Professor of the University of La Réunion and general editor of the Œuvres complètes of Bernardin de Saint-Pierre in progress under the Classiques Garnier imprint, is an acknowledged expert in utopian studies, and works edited and presented by him in this field will be justly welcomed with keen interest and appreciation. It inspires confidence [End Page 168] that this edition should be the fruit of many years’ study and find its origins in his two theses of 1981 and 1987 and articles of 1991, 2003, and 2010 (21 n. 21). The blurb announces this volume as bringing together “three major works of political thought of the end of the seventeenth century representative of ‘Louis XIV utopias,’” a label that could be supposed to imply an anti-absolutist outlook in the three writers. But Racault argues that the idea, as put forward by the late Myriam Yardeni in her 1980 study Utopie et révolte sous Louis XIV, that these classical utopias express revolt against the monarchy of Louis XIV should be treated in a nuanced way, even with serious reservations (7, 217–18).Racault writes with impressive depth and clarity and makes a superb guide, yet it by no means follows that these works are easy to interpret. Indeed, part of his achievement is to show they may not be so and to offer evidence to suggest that they may invite “multiple possible readings.” The blurb gives fair warning of irony, ambiguity, and contradictoriness, and states that the utopia of these experimental fictions can be inverted to become an “anti-utopia.” As Racault observes with admirable honesty in his preface, “Ambivalence, uncertainty, and a sense of complexity are in fact characteristics of these utopias, in which one sometimes has the impression that the author develops lines of thought that are ideologically incompatible and does not know himself on which side he stands” (19). Racault exemplifies this paradox by reference to Foigny’s hero, “a Pascalian libertin as well as a Christian deist” (19–20). One might be allowed to object that this is to offer the reader who seeks it no clear utopian vision, and that such ambiguity leads to confusion worse confounded; indeed, I am tempted to wonder if ambiguity here reveals subtlety of thought less than a mere lack of perspicuity. Racault makes the highly important point that a similar duality “penetrates the accounts of Veiras and Fontenelle and prevents one from seeing them as simple preludes to Enlightenment thought” (20). Two more vigorous quotations may suffice to convey the flavor of this argument of duality: “the deism of La Terre Australe connue can also be read as a critique of deism, the [...] democratic humanism of the Histoire des Ajaoïens includes a utilitarian system of colonial domination” (21). Again, “the ‘heliocratic’ Sevarambian system inspired by the empire of the Incas after Garcilaso de la Vega [?1501–36] is essentially a theocratic absolutism in the end not much different from the monarchy of Louis XIV. Ajao, on the other hand, has no monarchy, and no ministers” (460). As to this variety between the texts, another indication is that Foigny’s land is anarchical (but [End Page 169] well ordered!), whereas Veiras’s can be understood as embracing certain policies of Colbert (236 and n. 14, 292 and n. 46), to whose protégé Pierre-Paul Riquet, baron de Bonrepos (1609–80), Veiras’s account is dedicated (231–34, 306–7).This substantial but not overlong volume is tastefully adorned with attractive covers and five splendid and richly annotated plates of maps illustrating the subject of the “Imaginary Voyage” or “Extraordinary Voyage,” a term used in a... (shrink)

EUVÉ, François. Science, foi, sagesse . Faut-il parler de convergence? João Batista Libanio MUTSCHLER, Hans-Dieter. Physik und religion . Perspektiven und Grenzen eines Dialogs. João Batista Libanio RIEGER, Joerg. Remember the poor . The callenge to theology in the twenty-first century. João Batista Libanio RIBEIRO, Fernando. Os Incas . As plantas do poder e um tribunal espanhol. João Batista Libanio SOUZA, Alberto de Mello e (Org.). Dimensões da avaliação educacional . Suzana dos Santos Gomes BOFF, Leonardo. Virtudes para um (...) outro mundo possível . v. I: Hospitalidade: direito e dever de todos. BOFF, Leonardo. Virtudes para um outro mundo possível . v. II: Convivência, respeito & tolerância . Paulo Agostinho Nogueira Baptista LIBANIO, João Batista. Qual o futuro do Cristianismo? Paulo Agostinho Nogueira Baptista. (shrink)

Linguistic studies have shown that the traditional idea that the expansion of the Inca Empire was the driving force behind the spread of all Quechua cannot be correct. Across much of its distribution, Quechua has far greater time-depth than can be accounted for by the short-lived Inca Empire. Linguistics likewise suggests that Aymara spread not from the south into Cuzco in the late Pre-Inca period, but also from an origin to the north. Alternative explanations must be sought for the expansion (...) of these language families in the culture history of the Andes. Archaeological studies over the past two decades now provide a broad, generally agreed-upon outline of the cultural history of the Cuzco region. This chapter applies those findings to examine alternative possibilities for the driving forces that spread Quechua and Aymara, offering a clearer cross-disciplinary view of Andean prehistory. (shrink)

There is systematic epistemic asymmetry between different centers of art production: we know far more about some (e.g. fifteenth-century Italian paintings) than about others (e.g. fifteenth-century Inca textiles). As long as we are focusing on the social context of the artworks or the artist’s intention, this epistemic asymmetry remains, given that we have vastly more information about the social context of the artworks or the artist’s intention when it comes to ‘Western’ art—again, because of the historically contingent differences in record-keeping (...) and the survival rate of such records. If we want to overcome the epistemic asymmetry between ‘Western’ and ‘Non-Western’ art, we need to look elsewhere. I will argue, using Franz Boas’s work, that we should look for formal features. In order to avoid the epistemic asymmetry that follows from the historically contingent fact that we have more information about some cultures than about others, we need to start our analysis with formal categories. (shrink)

à Mauritz Friisen souvenir des soiréesde Görväln et de PampachicaFrancisco was born in 1573 in the old capital of the Incas, a pretty town stretching along a high valley of the Andes 11,000 feet above sea level but close enough to the earth's breast to enjoy a gentle springtime throughout the year, even in winter. 1573: forty-two years since the first Spaniards, three of them, reached the city as emissaries of the conqueror, who was then especially occupied with the (...) last Inca whom he held prisoner in a northern village and of whom he demanded an enormous ransom. Guided and protected by officers of the empire, they came to hasten the despoiling of temples and palaces and to collect vases and plaques of gold ordered by Atahualpa, who vainly hoped to gain his freedom. Three years later, on March 23,1534, before an astonished crowd of Indians, opening a new era in the name of the king and the pope, the founding of the new Spanish and Christian order in Cuzco solemnly took place. Then, one after another, material catastrophes occurred: in 1536 the conqueror's brother, the first governor, endured the siege of an army of twenty thousand Indians commanded by a phantom Inca, the second Manco, and the city, its thatched roofs ravaged by fire, was blown up by mines and countermines; in 1538 the newly rebuilt houses were destroyed by the rivalry of Pizarro and Almagro; in 1541, after the assassination of the former, new troubles caused new ruins. (shrink)

Few people can have had many thrills quite like the one Hiram Bingham had when he discovered ruins of what had once been an Incan city, unexpectedly and precariously perched on the knife-edge of a ridge joining two peaks, Machu Picchu and Huayna Picchu, high in the Andes Mountain Range in Peru. He was excited, but also mystified. Was it an abandoned Incan city – or a monastery? or a fortress? or a “University of Idolatry”, as some later suggested? In (...) 1911, Bingham was not in a position to know quite what it was that he had discovered. There were precious few clues on the site, apart from the snugly fitted, massive stones that manifestly had once constituted walls, lanes, stairways, aqueducts, drains, and other constructions of monumental architecture. These stone ruins can be reached by a three days’ walk along Incan trails that follow high ridges, winding northwest from the ancient Incan capital city, Cuzco. But Bingham did not follow the high trails of the Incas. Being an explorer of European descent, he followed rivers that plunged, at first westwards, down steep, narrow valleys, but destined eventually to feed into the Amazon Basin, in the jungles far away to the northeast, and to empty into the Atlantic Ocean. From the jungles of the valley floor, Bingham climbed up to these ruins on a ridge far above him. When he reached the ridge and saw the secret stones there, he was elated, and intrigued. Many years later, comic books appeared with a dashing hero, “Indiana Jones”, an archaeologist from an American University, who was in some ways rather like Bingham; and later, these comics were translated into a series of Hollywood movies. The comics and movies no doubt leave out many of the more tedious tasks required of 3 archaeologists in their daily work – but they do convey some giddy feelings, and wild fantasies, a little like those that might sometimes buzz about inside an explorer’s head, on discovering a mysterious site like Machu Picchu. Before discovering these ruins, Bingham had sifted through written records, seeking clues to the locations of lost Incan cities, and found none mentioning this place. (shrink)

Excerpt from Chinese Thought: An Exposition of the Main Characteristic Features of the Chinese World-Conception In China the most ancient mode of recording thought was accomplished by chieh sheng or "knotted cord," which is alluded to by Lao-Tze in his Tao Teh King, (written in the sixth century be fore Christ) as the ancient and venerable, though awkward, mode of writings, and also by Confucius in the third appendix to the Yih King. All detailed knowledge of the use of knotted (...) cords in china has been entirely lost, but we can easily understand that it was a mnemo-technic method of remembering data of various kinds and communicating ideas. The same practice prevailed in ancient Peru as well as among the islanders of Oceania, and seems to have been common all over the globe among the peoples of a primitive civilisation. In South America the knotted cords are called "quippu" and some that are still preserved in ethnological collections were used to indicate the tribute to be paid to the Incas by the several tribes. They consist of woolen threads, the different colors of which represent different kinds if produce: corn, wheat, fruits, furs, etc., while the number of knots register the amount or measure. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Varios han sido, desde la Antigüedad, los libros que han descrito una sociedad imaginaria, dotada de instituciones ideales en óptimo funcionamiento e integrada por dirigentes virtuosos y súbditos felices. Entre los libros griegos en esa línea destaca ya La República de Platón. En siglos posteriores no faltaron obras que de algún modo reflejaran también el sueño de una vida social feliz, pero fue en 1516 cuando se produjo el hecho más importante: la aparición de la primera edición del libro Utopía (...) de Tomás Moro, cuyo éxito había de abrir el camino a toda una literatura centrada en el mismo tema; aquel libro daría para siempre su nombre al género, porque la voz «utopía», con la que Moro había bautizado a su imaginaria isla, alcanzaría general aceptación para designar los sistemas que se consideran deseables e irrealizables. Y es natural que al describir tales sistemas los autores se plantearan el funcionamiento en ellos de la Justicia, sin la cual no puede existir una sociedad. Propósito de estas notas es indagar las ideas referentes a las Justicia contenidas en sólo tres libros influidos por el Renacimiento: uno, la Utopía moreana, fundamental en el género; otro. La Ciudad del Sol, de Campanella, clásico también entre los relatos de utopía; y el tercero, los Comentarios Reales del Inca Gracilaso, que, aunque no suelan aparecer en la bibliografía de ese género, contienen una mezcla de utopía e historia…. (shrink)

The Tallan people got a social-cultural development in the north of the Inca EMPIRE. It was abruptly interrupted by Francisco Pizarro and his peninsular army in 1532.Because of this historical event, a new socio-economic and political-cultural structure emerge in Piura. Piura was first Spanish city founded in south America this cultural collision caused the necessity of a new nation where the indigenous and European races converges and we are their heirs.