Mais do que uma investigação estritamente historiográfica acerca da influência do Livro de Eclesiastes no pensamento de Kierkegaard, o presente artigo pretende sobretudo mostrar até que ponto a lição edificante do autor dinamarquês sobre a passagem evangélica relativa às aves do céu e aos lírios do campo (Mt. 6, 25-34) encontra em Quoleth uma verdadeira chave interpretativa. Mostra-se, com efeito, até que ponto o tema da culpabilidade e do arrependimento, tão recorrente na obra de Kierkegaard, encontra correspondência na crítica de (...) Qohelet à potência terrenal: nesta, por um lado, levanta-se insistente o reconhecimento de uma insuperável finitude e, por outro, faz-se a proposta de assumir com serenidade, e até mesmo com alegria, a condição deste estado. Mostra-se ainda que a exposição à queda está, de algum modo, inscrita na estrutura essencial da consciência finita, pois não se trata de uma necessidade, mas antes de uma possibilidade essencial. Contudo, à necessidade de uma resolução positiva só pode responder uma consciência que mova da confissão da própria condição essencial e da experiência recorrente das suas quedas de facto para um efectivo abandono ao exercício da fé. Mais ainda, mostra-se também até que ponto Kierkegaard fala de arrependimento como de um acto que parte da essência e que, em definitivo, constitui o exercício mesmo da fé. Ou seja, o arrependimento não é entendido relativamente a esta ou àquela culpa, como se nele se tratasse apenas de saldar uma determinada conta, ainda que a culpa corresponda sempre a um determinado mal, mas aquilo que sobretudo deve importar é o reconhecimento de que, no fundo de todo o mal, está uma condição essencial que, de facto, e sem necessidade, acaba por se traduzir na pretensão de uma identidade meramente finita, no querer ser apenas e só por si mesmo. Nesse sentido, mostra-se também que o arrependimento mais autêntico está na demissão da finitude ou no abandonar-se à excedência do Infinite que em si recolhe e dá sentido às identidades singulares finitas. Em suma, este abandonar-se, este "repouso no arrependimento", revela-se como o movimento mesmo da fé e, assim, como o repouso no horizonte de um amor infinito, daquele amor que é propriamente um encontrar-se em Deus. Daí a palavra de Kierkegaard segundo a qual a linguagem mais apropriada para falar do amor de Deus é aquela que está centrada na noção de "arrependimento". /// This article, more than an historical investigation about the influence of the Book of Ecclesiastes in the thought of S. Kierkegaard, aims at showing the extent to which the edifying lesson of the Danish thinker on the passage of the Gospel about the birds in the sky and the lilies of the field (Mt. 6, 25-34) finds in Quoleth a true interpretative key. The author of the article shows that the themes of culpability and repentance, so frequent in the work of Kierkegaard, have a correspondence in Quoleth's criticism of earthly power: on the one hand, is raised the awareness of a radical finitude, and on the other, is advanced the proposal for the need to assume with serenity, and even with joy, such condition. It is also shown that the exposition to the fall is, one way or the other, inscribed in the essential structure of finite consciousness: it is not a necessity, but precisely an essential possibility. Its positive resolution can only be achieved by a consciousness able to move from the confession of its essential condition and of the recurrent experience of the factual falls to abandonment to the exercise of faith. Therefore, repentance is not understood in relation to this or that fault, as if the problem had to do with solving a debt, but with the recognition that, at the bottom of all evil, resides an essential condition, which, without a need, consists in the will to achieve a finite identity, to be only by and for itself. This means also that the most authentic repentance consists in the letting go of finitude and in the abandonment to the Infinite that in itself recollects and gives meaning to all singular and finite identities. Above all, this abandonment, this "repose in repentance" reveals itself as the proper movement of faith and, thus, as the repose in the horizon of an infinite love, of that love that properly consists in meeting with God. Hence Kierkegaards proposition according to which the most appropriate language to speak about the love of God is the language of "repentance". (shrink)

Os eventos da consciência histórica convidam a reflectir novamente sobre o nexo que existe entre fé cristã e filosofia. O autor do presente artigo recorda-nos o debate sobre o tema fé-razão que se desenrolou na Europa na primeira metade do século XX, concretamente entre 1930 e 1935. Facto é que até mesmo filósofos de inspiração cristã reconheceram então que não faz sentido falar de "Filosofia cristã", pois nesse caso estaríamos a falar de um "círculo quadrado". Existe, pois, uma oposição entre (...) razão e fé, segundo a qual a verdade deve estar unicamente no campo da razão? Segundo o autor do artigo, os dois campos, o da razão e o da fé, são diversos e, portanto, incomparáveis: o campo da fé está, de facto, no âmbito da consciência histórica (o acontecimento de Jesus e do seu Testemunho) e o conhecimento histórico néo é nunca absoluto, ou seja, implica nas suas interpretações, de uma forma ou de outra, também alguma fé. Contudo, para lá desta distinção dos campos, o presente artigo chama a atenção para o facto de eles serem interactivos: a experiância do acontecimento cristão solicita a filosofia a reformular e a integrar a própria visão do absoluto. Como notou o próprio Karl Barth, "a nossa opinião segundo a qual Deus pode ser completamente só absoluto, em antítese a todo o ente relativo; completamente só infinito, excluindo toda a finitude; estas nossas opinióes demonstrou-se serem insustentáveis, desviantes e pagãs ". /// The present article brings up the debate over the issue of faith and reason that took place in Europe during the first half of the 20 th Century and, most especially between 1930 and 1935. Even among philosophers whose thought was shaped by the Christian faith it no longer made sense to speak of "Christian philosophy" as such, for it appeared tantamount to be speaking of a squared circle. According to author, the domains of faith and reason are not ultimately comparable. Faith, as part of historical consciousness, to wit, Jesus and His testimony as events, can never be considered absolute, for it always implies an interpretative process that produces varied forms of expression. However, beyond the issue of the two domains, the article insists on an effective interaction between both: the experience of the Christian event actively solicits philosophy to reformulate and integrate its own vision of the absolute. As Barth noted, "our idea that God can be only conceived as absolute in opposition to what is relative, completely and only infinite, excluding the finite, has been shown to be unsustainable, deviant and pagan.". (shrink)

This paper presents a roadmap of Finnish companies adopting and managing corporate social responsibility (CSR). It discusses the companies' views on CSR and highlights the practices that Finnish companies have adopted or are currently adopting. It also presents a framework that outlines the CSR processes and management prospects. Results showed that Finnish companies are progressively managing CSR. This newly revived thinking about social responsibility is viewed as an issue traced back from Finland's history of industrial development. There is no general (...) definition of CSR; however, various concepts are connoted into it. Driven by several factors, CSR is developing gradually as indicated by the positive responses and initiatives of the companies. CSR management and practices towards employees, suppliers, community and customers are well defined locally based generally on established socially responsible behavior which could be articulated by laws and regulations, corporate values and business ethics. However, managing CSR with a global scope, problems such as; lack of information and structured management system, different views and interpretations, supply chain complexities, overlap with environmental issues, etc. often lead some companies to manage CSR haphazardly. Views and management of CSR are also influenced by some distinct Finnish cultural attributes. An initial conceptual framework for CSR is drawn reflecting the current practices and prospects for management strategies. Such framework can be used in organizing and streamlining CSR elements for effective management approaches and measuring of performance. It could be expected that in due time, the efforts of the companies will become more evident, organized and systematically managed. (shrink)

The purpose of this paper is to analyse the limits of constitutional reform. Some constitutions, for example, the German (art. 79, sec. 3), the Italian (art. 139), the Portuguese (art. 288), the French (art. 89, sec. 5), and the Brazilian (art. 60, sec. 4), contain an “essential core” of rights, which is usually understood as being immune to change. The initial focus in the paper is on the discussion on whether and to what extent these “essential cores” are indeed immune (...) to change. A second focus is on Ross's paradox. Here I analyse and reject Ross's own solution to the paradox and I show, too, that the paradox admits no solution that does not imply a discontinuity in the legal system. (shrink)

Martin Heidegger and Immanuel Kant - two important pillars of contemporary philosophy-were proficient critics of traditional metaphysics in their time. They were known to be critical of a sort of metaphysical striving predisposed to grounding or representing an elusive concept of the universal.. Kant had earlier deconstructed a pre-eminent feature of Western metaphysics, namely, the socalled essence of thing, had it consigned to the noumenon evocative of the paradoxical nature of human knowing: it regulates the boundaries according to which any (...) notion of the infinite, the universal or the absolute can be reflexively thematized, or, thus strategically said, problematized. (shrink)

This article aims to take under consideration the relationship between identity and political obedience. First, it explains the famous encouragement of De la Bo?tie: it is sufficient to decide to quit serving to be instantly free. Nevertheless, man often renounces his freedom in favor of obeying authority. Why does it happen? At the bottom of this surrender there is an?animal? factor: as Alexandre Koj?ve has shown, in the master-slave dialectic the first is able to dominate the animal within himself, while (...) the servant has not the same capability and doesn?t want to accept the risk of death. Finally, it is with respect to the latter that everyone decides for himself, which opens the possibility for a full and actual identity through the appropriation of his own mortality. nema. (shrink)

El análisis historiográfico sobre la ciudad de ‛Umar b. Ḥafṣūn, Bobastro va a permitir la caracterización de este enclave como uno de los más complejos de al-Andalus. No existe, según la documentación que poseemos, ningún otro asentamiento en época emiral que reciba un número tan elevado de aplicaciones terminológicas, indicio bastante elocuente de una realidad topográfica muy compleja. Con todo, pocos de estos calificativos tienen un perfil conceptual plenamente delimitado. Con el triunfo del Estado islámico encarnado en el Califato de (...) Córdoba, la situación del lugar de Bobastro va a cambiar radicalmente y la que fuera sede de los ḥafṣūnies se convertirá en refugio circunstancial de algunos gobernantes malagueños. (shrink)

Este trabajo analiza el lema de los nazaríes (wa-la galib illà Allah) o galiba. El estudio se centra en la divulgación de este mote fuera de las fronteras del Sultanato nazarí de Granada.

El artículo presenta la doctrina de los tres amores en s. 349, explicando sucintamente que el modelo antropológico del que parte Agustín no es el neoplatónico, sino el de Varrón, y exponiendo la oposición entre las dos ciudades y el "amor sui" (ciudad terrena) y el "amor Dei" (ciudad de Dios).