Food pantries play a growing role in supporting households facing or at risk of food insecurity in the United States. They also support emergency response and recovery following disasters and extreme weather events. Although food pantries are often placed in close proximity to communities with the highest rates of poverty and risk of food insecurity, access to these facilities can be disrupted during and after extreme events. Decreased access to food pantries following disasters can be particularly problematic as the need (...) for these services is also likely to grow after such events. Despite the vast body of research on food retail access and food environments, relatively little research has utilized spatial analysis to understand food pantry access, particularly after extreme events. Using Geographic Information Systems (GIS), we characterize changes in access to food pantries following flooding events in Harris County, Texas—a highly populated and flood prone region with high levels of food insecurity and poverty. Specifically, our study models disruptions in road networks due to flooding and assesses the impacts of these disruptions on proximity to food pantries. The results reveal that much of Harris County sees only small increases in travel distance to food pantries due to extreme flooding, but some areas may be unable to access food pantries at all. This research highlights the potential and some of the limits of private food assistance networks to support emergency response efforts. (shrink)

This paper provides a provisional examination of Rod Watson ''s work and contributions to EM/CA/MCA, in part through a critique of misrepresentations of his arguments in secondary accounts of his work. The form of these misrepresentations includes adumbration and traducement of his arguments. Focusing on the reflexivity of category and sequence and turn-generated categories, we suggest that his analytic position within ethnomethodological fields is unique and remarkable, yet largely unacknowledged. We argue that a re-examination of the body of (...) class='Hi'>Watson ''s work makes relevant explicit and appropriate acknowledgement of his contributions through his unconventional approach and his extension of prior works in novel and stimulating directions. (shrink)

This paper presents the manner in which the DNA, the molecule of life, was discovered. Unlike what many people, even biologists, believe, it was Johannes Friedrich Miescher who originally discovered and isolated nuclein, currently known as DNA, in 1869, 75 years before Watson and Crick unveiled its structure. Also, in this paper we show, and above all demonstrate, the serendipity of this major discovery. Like many of his contemporaries, Miescher set out to discover how cells worked by means of (...) studying and analysing their proteins. During this arduous task, he detected an unexpected substance of unpredicted properties. This new substance precipitated when he added acid to the solution and it dissolved again when adding alkali. Unexpectedly and by a mere fluke, Miescher was the first person to obtain a DNA precipitate. The paper then presents the term serendipity and discusses how it has influenced the discovery of other important scientific milestones. Finally, we address the question of whether serendipitous discoveries can be nurtured and what role the computer could play in this process. (shrink)

As is made clear by the exergue by Carlo Ginzburg at the beginning of the introduction to the volume, the topic of fakes, forgeries, deceptions, and hoaxes in early modern science touches upon several crucial issues for historians of science, such as the possibilities of disentangling the true from the false in writing history, and to assess criteria of demarcations of truth and falsity in knowledge. Moreover, dealing with fakes also means going beyond rigid disciplinary boundaries. Indeed, the editors Marco (...) Beretta and Maria Conforti underline that the inspirational sources for this book—which has its origins from the Second Watson Seminar in the History of Material and Visual Science held at the Museo Galileo in Florence in June 2013—range from Orson Welles to Trevor Roper’s famous The Hermit of Peking. Consequently, starting from the “rather naïve question” of why, since fakes, forgeries, and deception techniques proliferate in early modern sciences and culture, we still have v .. (shrink)

En el presente artículo discuto algunos aspectos normativos de la experiencia perceptual considerando las contribuciones de Wittgenstein a dicho tópico en la Segunda Parte de las Investigaciones filosóficas. En estos pasajes, Wittgenstein critica las explicaciones fisiológicas causalistas de Wolfgang Köhler así como la perspectiva empirista representacional acerca de la percepción sensorial. Estas consideraciones le permiten mostrar que la interpretación juega un rol relevante en ciertos casos de percepción visual. Al respecto, propondré, primero, un modo de extender este modelo a casos (...) generales de percepción visual de objetos, generalmente establecidos por la expresión “Veo esto”. Segundo, examinaré las ventajas comparativas de esta posición respecto de la alternativa parcial, que consiste en restringir las consideraciones de Wittgenstein solo para el caso de “lo veo como…”. (shrink)

This book addresses current threats to citizenship and democratic values posed by the spread of post-truth communication. The contributors apply research on moral, civic, and epistemic virtues to issues involving post-truth culture. The spread of post-truth communication affects ordinary citizens' commitment to truth and attitudes toward information sources, thereby threatening the promotion of democratic ideals in public debate. The chapters in this volume investigate the importance of helping citizens improve the quality of their online agency and raise awareness of the (...) risks social media poses to democratic values. The book moves from two initial chapters that provide historical background and overview of the present post-truth malaise, through a series of chapters that feature mainly diagnostic accounts of the epistemic and ethical issues we face, to the complexities of virtue-theoretic analyses of specific virtues and vices. Virtues, Democracy, and Online Media will be of interest to scholars and advanced students working in virtue ethics, epistemology, political philosophy, and media studies. (shrink)

Las exposiciones de Rolando Castellón han tenido espacio en varias partes del mundo. El artista ha ganado premios en su natal Nicaragua y fuera de ella. Reside en Costa Rica actualmente, y no se ha detenido allí. Se le puede encontrar con varios nombres y con cada uno de ellos desarrolla una actividad distinta, es así de multifacético. Él se ha construido a sí mismo desde su propia experiencia, sin la academia de por medio. Este trabajo quiere dar un recorrido (...) sobre el trabajo y obra del artista. (shrink)

The discussion of the soul as a principle of life in ancient Greek philosophy was not limited to the soul’s relation to the body, the capacities of the soul, and the functions of the living organism. The debates about the soul and life also concerned issues of embryogenesis, such as the generation, formation, and animation of an organic body in the womb. The fragments of these debates can be traced in the writings of Alexander of Aphrodisias, particularly in his treatise (...) On the Soul. In this paper, I examine Alexander’s views on animal reproduction, especially considering the problematic question of the life and animation of the embryo. Analyzing generation among the other capacities of the nutritive soul in On the Soul, Alexander considers the causes of embryogenesis. As the first cause, he indicates the nutritive capacity, which is transmitted from the parent through the seed and acts in the embryo. In addition, as Simplicius states in his commentary on Aristotle’s Physics, Alexander claims that the soul of the parent acts as a paradeigma that specifies the order and the goal of the embryo’s development. Thus, I explain Alexander’s understanding of the causes of the embryo’s development and animation in the context of his idea of the soul as a capacity (δύναμις) and state (ἕξις). (shrink)

El presente trabajo aborda la interpretación de la fenomenología generativa de Anthony Steinbock, y las consecuencias metodológicas de una reconfiguración de la relación entre fenomenología genética y Generatividad. Para ello se analiza el modelo de “constitución territorial” presente en su obra Home and Beyond, abordando la tensión entre la comprensión clásica de la fenomenología husserliana y su reinterpretación. Se discute cómo la fenomenología no fundacional propuesta por Steinbock podría transformar la teoría fenomenológica, examinando críticas y preocupaciones metodológicas en la literatura (...) especializada. A partir del modelo de relación liminal, que Steinbock aplica a la relación entre mundo familiar y mundo ajeno, se sugiere considerar la relación entre la fenomenología genética clásica y la generativa como liminal, entendiendo esta relación como una en que ambos enfoques se necesitan y se desafían mutuamente. (shrink)

Nos últimos anos o mundo passou a conviver com um processo de expressivas mudanças sociais, culturais e econômicas. O novo século iniciou mitificado como a nova era, em que os avanços são tão acelerados que o futuro se torna, de certa forma, desconhecido. O mundo depara-se com uma nova forma de ver o tempo, o poder, o trabalho, a comunicação, a informação, as instituições e, especialmente, a educação e a função docente, foco da reflexão neste trabalho. A abordagem propõe a (...) constatação das exigências de mudança na atualidade, decorrentes do quadro comple-xo em que se dá a educação escolar hoje para pensar os novos rumos da formação do professor. Em função dessa proposta, são apresentados resultados da investigação desenvolvida considerando as possibilidades de análise abertas por SACRISTÁN. Procurou-se desenlear a função docente da profusão de exigências que lhe são postas na atualidade, numa contribuição ao redirecionamento das propostas prescritivas de mudança e, sobretudo, de formação do professor. (shrink)

The concept of ‘resistance’ has turned into a critical tool in different areas of political, philosophical and sociological thought. At the same time, the notion seems to be as productive as it is diffuse. ‘Resistance’ is used in very specific contexts in scientific or technical disciplines, and with extreme flexibility in social and cultural studies. In the latter two areas, the concept is often used without prior reflection on its characteristics and limitations. In What is Philosophy?, Deleuze provides a possible (...) framework for conceiving cultural and political practices of resistance as positions of force, when he defines contraction as ‘a contemplation that preserves the preceding in the following’. The purpose of this article is to understand political ecologism in its activist and poetical dimensions, in light of a Deleuzian interpretation of resistance. (shrink)

La filosofía tiene una tarea fundamental que es dialogar y pensar sobre algo particular, la moda es uno de ellos; tiene un tiempo, un espacio y un lugar en el que se despliega, en la base de su estructura está la exclusión social y tiene como fin la hiperrealidad. Esto es posible analizarlo bajo la mira de distintos autores como Walter Benjamin, Georg Simmel, Jean Baudrillard, los cuales me permiten visibilizar algunos elementos de la moda que perduran en el modo (...) en el que vivimos cotidianamente. (shrink)

Se realiza una lectura de algunos relatos de Jorge Luis Borges para trazar, a partir de ellos, la pregunta acerca de los lí­mites y la superación del lenguaje. Se ha afirmado que, ante la insuficiencia del lenguaje para reproducir una experiencia determinada, se abre el ámbito del silencio que trasciende la palabra en el éxtasis. El silencio, entonces, no aniquilarí­a la palabra sino que engendrarí­a la posibilidad de la polisemia. Además, se agrega que ésta apertura a la ausencia del verbo (...) va más allá de las múltiples significaciones y expresa la presencia de un sentido imposible de ser englobado y contenido dentro de las estructuras racionales de la conciencia."œBorges: The silent word"A reading of some of Jorge Luis Borges "™ short stories is done in order to trace, using these stories as a starting point, the question about the limits and the triumph over language. It has been stated that, faced with the insuficiency of language to reproduce a certain experience, the sphere of silence is opened that transcends the word in extasis. Silence, thus, would not annihilate the word but instead it would engender the possibility of polysemy. In addition, it is added that this opening to the absence of the verb goes beyond multiple meanings and expresses the presence of a meaning which is impossible to be included and contained within the rational structures of the consciousness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 203-205 [Access article in PDF] The Taipai, Taiwan, Museum of World Religions Maria Reis Habito Dallas, Texas A new museum dedicated to exploring the world's great religious traditions opened in Taipei this past November. Its professed mission is rather unique: to teach about religions and religious life in the world, and to provide instructive experiences about the variety of the world's religious expressions as (...) a basis for mutual understanding, peace, and love among peoples of the world. The vision for the museum as a place that will foster religious learning, interreligious dialogue, and cooperation was developed by its founder, the Venerable Dharma Master Hsin Tao. He conceived the museum as an educational institution that will "explore the fundamental values that are at the roots of all religions." The mission of the museum—"to encourage respect, tolerance and love by fostering dialogue among people of all faiths and backgrounds as we work together to create greater understanding and peaceful interaction in the New Millennium"—has attracted widespread support among his disciples in Taiwan and overseas, whose contributions have made the museum project possible. The Content of the Museum of World Religions The goal in the content development and design of the museum has been twofold: (1) to create an institution of learning in which the visitor will find well structured information about important aspects of the world's religions and (2) to create an interactive space that, in the words of Ralph Applebaum, "immerses the visitors in an experience that enables them to view religion from many different perspectives to gain a better understanding of their own faith and the faith of others." To this, Professor Sullivan added, "[V]isitors will be invited to explore all religions as expressions of a universal search for purpose, meaning, and enlightenment. The museum will be a living monument to the human spirit and a sanctuary honoring the world's myriad faith traditions." To engage the visitor in this exploration, the visit to the museum has been designed as a journey that, even though not a ritual per se, has a structure analogous to the three-part structure of religious rituals.First, visitors experience a moment of separation from everyday life and enter into a very different quality of space and time. Second, during this kind of "time out," [End Page 203] suspended between the normal moments of everyday activity, the visitors undergo a special and intense experience, during which they receive knowledge that transforms their understanding and alters their self-perception. Such transformation occurs in the face of powerful sacred objects, symbols, or events that are displayed and experiencedin relatively dramatic presentations in the museum. They invite the visitor to participate and interact. Thirdly, steps are undertaken to reinsert the visitor back into the life of daily activity.There are fourteen steps to the museum experience, each of which lands the visitor in a different place, with its own experience of time. At each step, in each place, the religious structure of time is viewed on a different scale, seen under a different order of magnification. The museum experience is an orderly succession of times, magnified and mapped onto a series of spaces that invite the visitor's interaction. The aim is to offer the visitor an experience that, like a ritual, is satisfying and transformative and yet remains an experience proper to an institute of learning.As an example of one of the steps, imagine coming from the lobby (step 5) into the Prime Times Theater (step 6). The panel on the eastern wall of the lobby slides aside, and you enter into the darkened theater as into a cave. You are implanted there in the mysterious and primeval space to relive the experience of the seed of love and peace, planted in the fertile grounds of origins. In a fifteen-minute film you view the primordial times described in religious myths and relive the drama and emotion of how life came to be as it is. A powerful weave of narration and imagery retells the stories and poses fundamental questions... (shrink)

Volume 20, Issue 10, October 2020, Page 24-26.

Introduction Most of the papers gathered here were contributions to a series of joint meetings of the Department of Social Administration and Social Work ...

ABSTRACT In order to explore what it means to pursue philosophical investigations for theological reasons, this paper argues that Ludwig Wittgenstein continues and corrects Pseudo-Denys’ project in The Divine Names. I first argue that The Divine Names should be interpreted as attempting to render human thought transparent to the divine by relativizing our concepts. The success of this project is compromised because the concept of ‘unity’ is not relativized. I then develop the claim that Wittgenstein does relativize unity in a (...) similar way and for similar religious reasons to Pseudo-Denys. As such, he can be read as continuing and correcting the Pseudo-Dionysian project. I conclude by reflecting on several of this argument’s implications for the relationship between philosophy and Christian systematic theology. (shrink)

The Meeting, as a theological category from Paul Ricoeur’s book causes a reflection on the Being. The identity that is built on otherness in relation to the other which meets another deeper himself and the understanding of himself requires acceptance of himself as hopelessly another. The meeting is a key experience that enables the growth of the being through the other, it is dialogue experience, donation and constitutive reception of the history of being, which refers to the search for the (...) transcendent. In this dynamic there is the appropriation of different realities that allow the reformulation of something new. Hardly someone goes out a meeting in the same way. Another important aspect is the fertility of otherness that prints an ethical-theological reflection, a call for acceptance of diversity and respect for others, which allows the realization of justice. (shrink)

O presente estudo objetiva explicitar o conteúdo da categoria encontro com Jesus em suas diferentes vertentes e sua importância na abordagem cristológica para uma compreensão da Pessoa e Missão de Jesus na perspectiva do Reino de Deus e os desdobramentos de tal compreensão na vida e missão da Igreja hoje. Abordar a questão do encontro como pressuposto norteador da existência humana e exigência para a superação da sobrevalorização da subjetividade, individualismo, tendo como ênfase o êxodo pessoal, a importância das relações (...) estabelecidas com o outro como elemento constitutivo da realidade do encontro. Paradoxalmente, o mundo que a cada dia cria novos meios de comunicação, por outro lado torna as pessoas cada vez mais distantes umas das outras, inviabilizando a construção de uma autêntica “cultura do encontro”. O percurso deste estudo é a busca de pesquisas já desenvolvidas por outros autores de diferentes áreas. (shrink)