A educação franciscana se faz com a compreensão de que o conhecimento formal deve servir à vida real. Não basta os conceitos, fórmulas e reflexões teóricas sem a compreensão de que a vida é experiência, é relação, é dom e graça derramada pelo Criador. Francisco de Assis, não deixou nenhuma teoria sobre a educação, visto que não versou sobre temas associados à pedagogia ou às demais ciências. O santo de Assis, deixou um testemunho de vida, o qual serve (...) de base e modelo para todos que querem viver a máxima do Evangelho. Suas palavras eram testemunhadas em suas atitudes e isso serve de referência para tantos que se dedicam a ensinar crianças, adolescentes e jovens. Este simples fato deixa uma pista a todos que assumem a tarefa de educar e não podemos esquecer que de certa forma todos somos educadores e, portanto, responsáveis em deixar marcas para o “ser” e o “viver”. Este é o sentido e a missão assumida nas escolas franciscanas pertencentes à Rede SCALIFRA-ZN. Desenvolver uma vida pautada em Princípios, Valores e Atitudes Franciscanas são uma base para humanizar a educação. (shrink)

O artigo distingue duas relações diferentes entre filosofia e literatura na obra ficcional de Machado de Assis. Em uma primeira, presente ao longo da maior parte da produção literária de Machado, os personagens e enredos ficcionais exemplificam doutrinas e perspectivas filosóficas. Em uma segunda, característica da produção de Machado nos anos 1880-1891, a filosofia e a ciência passam a ser objeto central dos dois romances que publica neste período e da maioria dos seus contos. O artigo propõe que uma (...) polêmica em parte oculta com Sílvio Romero foi decisiva para que a filosofia se tornasse central e explícita neste período da ficção machadiana, especialmente nas Memórias Póstumas de Brás Cubas. (shrink)

Mind uploading speculation and debate often concludes that a procedure described as gradual in-place replacement preserves personal identity while a procedure described as destructive scan-and-copy produces some other identity in the target substrate such that personal identity is lost along with the biological brain. This paper demonstrates a chain of reasoning that establishes metaphysical equivalence between these two methods in terms of preserving personal identity.

Gender discrimination and sexual harassment of female police officers by their male counterparts remain areas of liability where police departments appeared to have failed to effectively confront the nagging issues. However, the appreciable level of research conducted on these issues in the global North has not been matched by the South, where issues bordering on sexual violence have cultural underpinnings. Drawing from the case of the Nigeria Police Force, feminist analysis was used to explore the lived reality of 43 female (...) officers in a qualitative study. Participants expressed distress in abiding by structural discriminatory regulations against female officers which include non-admittance of married women into the force, forbidding unmarried officers from getting pregnant, and a stipulated minimum of three-year work period before a female officer can marry. Findings also indicated that participants suffer a variety of sexual harassment, intimidation, and, violence from their male colleagues, while they feel constrained in reporting their victimization. Important policy and practical implications requiring the Nigerian police to address hegemonic masculinity and promote gender equality were provided. (shrink)

The paper argues that the rich cognitive abilities of humans are the result of a unique functional system in the human brain which is absent in the nonhuman brain. This "frontal feedback system" is suggested to have evolved in the transition from the great apes to humans and is a product of a reversal in the preferred direction of information flow in the human cortex due to the phylogenetic enlargement of the human frontal lobe. The frontal feedback system forms an (...) autonomous functional unit in the cortex whereby action-schemes in frontal cortices continually create fictitious sensory scenarios in posterior sensory cortices by manipulating the release of sensory representations there. These internal scenarios are created free of environmental constraints and reflect the human's internal cognitive and language processes. Nonhumans do not have a frontal feedback system and their internal cognitive processes are stimulus-bound. Evidence in support of the proposal is presented and some implications of the frontal feedback model for human experience are discussed. (shrink)

In a recently published article I have suggested an amendment of the textual crux in Suetonius, Tiberius 21. 4 and an interpretation of the passage as providing direct evidence that the arrangement of the marriages of Germanicus and the younger Drusus was integral to Augustus' settlement of 26 June a.d. 4, even if they were not celebrated until early 5. This view differs from the more usual assumption that while the marriages took place in 5, the date of their arrangement (...) was not particularly significant, or from the possibility implied by Levick that Germanicus' marriage may have been arranged to placate the ‘faction’ of the elder Julia after the consolidation in 4 of the position of Livia's descendants. The more precise hypothesis that the marriages were intended as part of the settlement may help us to bring into sharper focus some of the political events of the next few years, and this article attempts to do so; in particular it looks at the internal balance of the settlement; the anomalous separate adoption of Agrippa Postumus; and the decline and fall of Agrippa Postumus and the younger Julia. First, however, some further observations on the hypothesis in my earlier article. (shrink)

R. A. Duff; III*—Socratic Suicide?, Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 35–48, https://doi.org/10.1093/aristotelian/.

R. A. Sharpe; VIII*—Art and Expertise, Proceedings of the Aristotelian Society, Volume 85, Issue 1, 1 June 1985, Pages 133–148, https://doi.org/10.1093/aristote.