The paper connects two of the concerns of this special issue: the way to transcend the ‘bipolar tendency’ of the market culture and to ‘deal with the swings between prophesies of doom that serve only to paralyse us further, and the unbridled consumerism that makes things worse’, and how to remain human when being mediated by technology in contrast to how we are in the presence of others. Our contribution is based on an extensive conception of human beings (HBs). HBs (...) cannot be considered only as cognitive subjects but also in their anthropological integrity. What we mean by this that they think and feel, they share concepts and emotions, they plan and desire. It implies that any attempt at reducing this complexity is a way to diminish human beings and their capabilities. HBs need meaningful course of actions to manage complexity and to tackle alternatives. Meanings come from purposeful activities, and people’s purposes are based not only on utilitarian or rational enquiries but also on what they consider right and good, according to their vision of the world. This is also the key to overcome the ‘bipolar tendency’. (shrink)
Conclusions As my paper draws to a close, it may seem quite clear that by posing such questions about the organisation of work and labour, one opens up more problems than are actually solved. There is one question in particular that has to be answered. I shall ask that question rhetorically: Can there be a world in which group activities are not started up?
In this paper the authors, starting from the experience described and commented on in earlier work by Mancini and Sbordone, deal with the three main epistemological problems that the research group they participated in had to face:The conflicting and ambiguous relationship between psychoanalysis and social researchThe classical epistemological problem of the relationship between the subject and object of research within the perspective of action researchThe problem arising from their experience, i.e., the risk of manipulation, and the way to deal with (...) it from an epistemic perspectiveThe three problems are dealt with one at a time, but from a common perspective, i.e., the attempt to integrate the richness and variety of human subjectivity in social research. As to the relationship between psychoanalysis and social research, a special section is devoted to the implications of an integrated or convergent methodology on team-working in organisations. (shrink)
Trata-se de analisar uma “cena” pedagógica, a do truque do pato de cera, exposta no livro III do Emílio. Ali o autor tem a oportunidade de se dedicar à “parte mais útil” de seu livro e mostrar de como podem ser aplicadas as máximas do livro III.
“Exiled” Spanish philosopher José Gaos was the first to translate, in its entirety, Martin Heidegger’s Sein und Zeit . Emilio Uranga, a student of Gaos in Mexico City (exiled since 1938), appropriates Heidegger’s ontological hermeneutics in an effort to expose the historico-existential structures making up “ lo mexicano, ” or Mexicanness. Uranga’s Análisis del ser del mexicano (1952) freely and creatively employs the methods of existential analysis, suggesting that the being-there of the Mexican being is ontologically “insufficient” and “accidental”—modes (...) of being reflected in existential expressions of sentimentality, indifference, and angst particular to this form of life . As a work indebted to Heidegger’s Sein und Zeit, Analysis of the Being of the Mexican fails to be faithful to this method. This, however, is the source of its value. The purpose of this paper is two-fold: one, to introduce the Anglo–American philosophical readership to Uranga’s existential phenomenology; and, two, to disentangle the lines of thought that make up Uranga’s Análisis and in the process defend Uranga from the possible charge that he ignorantly misappropriates Heidegger’s method. (shrink)
Este artigo, redigido em tom ensaístico, trata da identidade infantil presente na obra Emílio ou Da Educação, de Jean-Jacques Rousseau. Nesse sentido, procura vislumbrar aquilo que existe por detrás da escrita do autor de Emílio, ou seja, o Eu de sua própria escritura. Utiliza ferramentas conceituais da filosofia de Friedrich Nietzsche, a fim de avaliar a constituição valorativa de tal obra no que concerne à infância. Uma infância que se estabelece como o polo condutor de toda a pedagogia moderna, pois (...) supera as narrativas anteriores como a Didática magna, de Comenius. Em relação à moral, a obra de Rousseau instaura um novo momento na civilização ocidental, aquele que faz do ser infantil o sujeito cidadão da modernidade. Portanto, desenvolvese no artigo a textura de uma máscara que encontra na linguagem a fórmula pulsante de sua expressão. (shrink)
L’ouvrage se présente comme « un manuel de catéchétique fondamentale » offrant un large panorama des enjeux et problématiques de la catéchèse contemporaine. Il trouve son origine dans La catechesi oggi. Manuale di catechetica fondamentale (2001), fruit d’une réflexion sur la catéchèse conduite depuis une trentaine d’années par Emilio Alberich Sotomayor, professeur à l’Université Pontificale Salésienne de Rome. Lui ont été associés Jérôme Vallabaraj, professeur de catéchétique à la même Univer..
A educação natural de Rousseau é uma tentativa de mostrar como as paixões, se liberadas da deformação provocada pela opinião social, podem ser moralmente corretas. Se o Emílio, afirma Rousseau, é um tratado sobre a bondade natural do homem, esta bondade está fundada sobre a liberdade, e, sobretudo, sobre a liberdade das paixões.