BERGER, P. L.; LUCKMANN, T. Modernidade, pluralismo e crise de sentido ; a orientação do homem moderno Aurino José Góis RIBEIRO, Renato Janine. A república . RIBEIRO, Renato Janine. A democracia . João Carlos Lino Gomes SUNG, Jung Mo. Sementes de esperança. A fé em um mundo em crise. Flávio Senra.

Apesar dos estudos sobre o tema das religiões de matrizes africanas já realizados no país, ainda subsiste o desconhecimento e a discriminação em relação a elas, por parte significativa da população brasileira. Não obstante a produção existente é imperativa a necessidade de novas abordagens e perspectivas de análise. Esse é o objetivo desta Comunicação: traduzir numa linguagem clara e fundamentada as práticas rituais, a configuração do espaço sagrado e o culto as divindades do panteão africano, especificamente do Candomblé. O texto (...) apresenta uma compreensão e interpretação do sistema religioso dessa religião, tendo como base pesquisa recente realizada nos terreiros do município de Contagem, região metropolitana de Belo Horizonte, Minas Gerais. Finalmente, o trabalho reconhece a complexidade do universo simbólico ora apresentado, reafirmando a necessidade de novos estudos sobre o tema, a fim de tornar esse universo compreensível e cada vez mais familiar. Tarefa não muito fácil, mas necessária enquanto exigência legal e democrática do direito de culto de todos os cidadãos. Palavras-chave : Candomblé. Terreiro. Orixá. Iniciação. Mitos.Although studies on the subject of African Brazilian religions, there still remains the ignorance and discrimination towards them for a significant part of the population. Notwithstanding the existing production, new approaches and perspectives of analysis are needed. For this purpose, the present study translates into clear language some ritual practices, the configuration of the sacred space and worship performed to the deities of the African pantheon, specifically the Candomblé. The text presents an analysis and interpretation of the religious system of that religion, based on a recent survey conducted in the “terreiros” of Contagem, a metropolitan region of Belo Horizonte, Minas Gerais. Finally, the paper acknowledges the complexity of the symbolic universe of that region and reaffirms the need for further research on the topic, in order to make this reality understandable and increasingly familiar. This task is not easy, but it is necessary as a legal requirement and also as a democratic right of worship for all citizens. Keywords: Candomblé. Terreiro. Orisha. Initiation. Myths. (shrink)

COSTA, Alexandre da. Fundamentos da bioética: estudo sobre o pensamento de Hugo Tristram Engelhardt Jr. FERREIRA, Amauri Carlos. O imaginário religioso e modos de vida urbana: experiência e memória da Juventude Católica em Belo Horizonte – MG, anos 80. GONÇALVES, Davidson Sepini. O Panóptico de Jeremy Bentham: por uma leitura utilitarista. GÓIS, Aurino José. Parque Municipal de Belo Horizonte: público, apropriações e significados. FARIA, Paulo Antônio Couto. Teologia no limiar da filosofia: a modernidade e o encontro fé (...) e razão na obra de Henrique Cláudio de Lima Vaz. (shrink)

The term sustainability has become one of the most significant in the current era. It seems to be ubiquitous amongst academics, politicians, business leaders, media personnel and even the general public. It is no exaggeration to state that it is considered all over the world to be the most pressing issue to be addressed for the long-term future of the planet and its inhabitants. The topic is of course complex, and the issue of sustainability is under much debate as to (...) what it actually is and how it can be achieved, but it is completely certain that the resources of the planet are fixed in quantity and, once used, cannot be reused except through being reused in one form or another. At present, much of the discourse of sustainability has focused upon the environment and in particular upon climate change and the effects that this is having. Thus, the discourse has tended to be about mitigation. Sustainability of course requires all three pillars of the triple bottom line—economic, environmental and social—to be addressed. Indeed, it might be considered that the effects upon the social, and how we choose to live our lives, might well be the most profound effect of achieving sustainability. This book therefore focuses upon some of the many aspects of the social and how we can adapt our lives to accommodate the requirements of sustainability. it therefore takes a very different approach to addressing the issues of sustainability, while of course not ignoring the other pillars. This book therefore sets out to examine various aspects of the changes to personal, corporate and institutional behaviour which may have to come about in our search for sustainability. It is tended to address some of the issues and how they are being dealt with in various parts of the world. As always, our concept is to share best practice and thereby enrich both the discourse and our progress towards sustainability. Thus, we focus upon the current situation while also considering the extent to which the focus is changing so much that we need to think about new approaches to our understanding of behaviour and differing effects in practice. The international origins of the contributors to this book make this an original contribution taking some of the best ideas from around the world. This book therefore addresses these issues from a perspective not generally addressed by researchers, or even by politicians and the press. It therefore provides fresh perspectives upon the important issue of our common future. As always, this approach is based on the tradition of the Social Responsibility Research Network srrnet.org (a worldwide body of scholars with membership of several thousand), which in its 20-year history has sought to broaden the discourse and to treat all research as inter-related and relevant to business. This tradition has always been to explore the subject widely and to seek relevant solutions, while also sharing best practice. This book is based primarily upon some of the contributions from the network at our recent conference and shows both commonality and diversity in approaches and effects. (shrink)

PEIXOTO, Adão José. Fenomenologia: diálogos possíveis. Campinas: Editora Alínea; Goiânia: Editora da PUC de Goiás, 2011. 221p. O livro Fenomenologia: diálogos possíveis, organizado por Adão José Peixoto, reúne artigos que abordam a aplicação dessa teoria do conhecimento como referencial para pesquisa nas áreas de Educação, Psicologia, Matemática, Enfermagem e Literatura. Apresenta os fundamentos da Fenomenologia e os procedimentos para aplicação do método fenomenológico em situações contemporâneas. Os autores propõem a ampliação do diálogo entre a Fenomenologia e outras áreas (...) do conhecimento. A Fenomenologia, método de investigação filosófica elaborado por Edmund Husserl no final do século XIX, surgiu com o intuito de transpor a relação antagônica entre objetivismo e subjetivismo. Enquanto o cientificismo da filosofia positivista busca o conhecimento científico neutro e advoga o distanciamento entre o sujeito e o objeto, a Fenomenologia propõe a inseparabilidade entre o sujeito e o objeto. A perspectiva fenomenológica intenta ver além do cientificismo das ciências naturais e demonstrar a inexistência de um sujeito puro, ou seja, desvinculado do objeto. Por trás dos atos e dos fenômenos humanos observáveis, os fenomenólogos consideram a existência latente de valores, de finalidades que precisam ser interpretados e compreendidos. Assim, a Fenomenologia procura resguardar a especificidade do fenômeno humano com a intenção de evitar que as ciências humanas adquiram uma feição determinista, capaz de negar a liberdade humana. Data de registro:12/02/2012 Data de aceite:08/02/2013. (shrink)

This paper provides a detailed analysis of how, according to Kant, the moral badness of some third parties’ actions can be established with certainty (by anyone, not only by the agent’s own conscience or by God). This account helps clarify why Kant affirms that some forms of wrongdoing (of which there are a “multitude of woeful examples”) can be demonstrated to be immoral, while excluding the possibility of proving the moral goodness of any action. The paper concludes by arguing that (...) the possible certainty of judgements imputing immorality to actions of others is not rational but rather moral. (shrink)

INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...) written in one language be accessible in another. And that a translator is to serve as a mediator, acting ultimately in service to ideas within the source text. To disperse them. However, this notion of translation is partly antithetical to the ideas in Rosa’s work. Or, alternately, to convey the despair of terrain slipping beneath one’s feet, and to encounter the heightened suspense of magic, the translation, as part of its strategy, cannot devotedly rely on its original language, not as its source text. The work undertaken by Felipe W.Martinez is a new form of translation that risks everything in order to encounter the same treacherous knowing Rosa had traversed. And it takes its risks by not taking risks: by being, almost word for word, a literal translation. This is an approach that reductively converts, as opposed to translates. The idiomatic differences between English and Portuguese are not accented. The syntax is not finessed. Liberties are not assumed on account of improving readability. What stands, resoundingly amid such absences, is the awakened challenge of reading. The genuine peril of not knowing. That is, this translation, one that purports to know nothing, creates access into the guileful world Rosa had created in Portuguese. But not by translating. If anything, GRANDE SERTÃO: VEREDAS is speaking a cosmic language through a linguistic one. And W.Martinez does us the service of recognizing this, as what configures the shapes of words and sentences is not as simple as neologisms, portmanteaus, and digressions, but as terrifying as the path the fool traverses: all paths. As such, this translation doesn’t speak English, just as the original does not speak Portuguese. It is the assemblage of paradox as a new logic that can be navigated, if only one could suspend the comfort of readability, of expectation. If one could descend a mountain in the pitch dark of night, each step shocking the body, unable to acclimate to the unleveled heights. Without a doubt, the translation is incongruous to the Portuguese. Taking a small excerpt to compare: Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. What is striking is the interplay between “god” and “dog”. To most English speakers, this anagram is a familiar one. But in Portuguese the words god (“deus”) and dog (“cão”) are not so closely linked. In fact, there is no direct mention of “deus” in Rosa’s text: Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Both are fascinating. In Rosa’s excerpt, the rhythm is unmistakable and precise, despite, of course, the indices of hesitation: the commas, the Eh, the uncomfortable way of searching through prolongation and wait. This is the sort of paradox Rosa can engage within a sentence. W.Martinez’s does this as well, at a scale that reverberates beyond the sentence, and with one noticeable addition: deus. What may appear to be an overstep, to add such a weighted word that draws out wordplay but is, nevertheless, not in the source text, is exemplary of risk. The translation buzzes because of it. This is because throughout the text we encounter dogs frequently, as some primal beast on par with humans. The dog is one that masters and can be mastered. A creature that is at times its face, and at others a mask. It is a powerful presence. For the translator to be attuned to the reverent undercurrent attributed to this animal, and create within the translation such charged play in English from what was only an implication in Portuguese, is in tribute to the grand beauty within dissonance. What aberrant modes of writing and translation can teach us most assuredly, is that things, words, are not in states of rightness or wrongness, but of oscillation. This isn’t so different from what Rosa says himself: The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. We find this so readily in W.Martinez’s translation, this tuning and detuning. Nancy Fumero Los Angeles GRAND SERTÃO: VEREDAS BY JOÃO GUIMARÃES ROSA TRANSLATED FROM THE PORTUGUESE BY FELIPE W.MARTINEZ Nonothing. Shots that the Sir heard were man brawling not, God be. Bleach white sights on the tree in the backyard, down in the river. By my right. I do this every day, I like; from the bad of boyhood. Thereof they came to call on me. Case of a calf: a white calf, errorful, eyes of to not be—saw selves—; and with a mask of a dog! They told me; I didn’t want to catch a sight. Same that, by the defects of birth, upturned lips, looked to be a laughing man. Folkface, dogface: they determined—it was the devil. Bananas. Killed it. Do not know who owned it. They came to borrow my guns. I caved. I’ve no power to impose. Oh, sir, you laugh certain laughs…Look: when it’s a true shot, first the dogs begin to bark, instantly—after, then, you see who’s handed death. Sir, endure, this is the Sertão. Some want that it is not: that situated Sertão is in and out of those general fields, they say, end of the road, highlands, the other Urucuia. Toleima. For those of Cortino and of Curvelo, then, isn’t here said Sertão? Ah! That there’s more! To place the Sertão it’s told: it’s where the pastures lack latches; where one can tear off ten, fifteen leagues without running into a houseinhabitant; where criminalousness lives out its christ jesus. Sifted out from the tightening grip of the law. The Urcuia comes from the western mountains. But today, its banks, give all—farmlands of farms, pastures of meadows of good yield, low tides, cultures that go kill for kill, until these virgins there are. The general fields run round. These general fields are without size. Ultimately, whichever one one approves, the Sir knows: bread or breads, it’s a question of heads…the Sertão is everywhere. Of the devi? No comment. Sir ask the dwellers. Falsely I fear they unspeak that name of his—only say: whatsitcalled. Volt! no… Whosoever over avoids it, lives with it. In the sentence of one Aristides—who exists in the first palm grove on the right hand side, called Vereda-of-Cow-Calm-of-Saint-Rita—everyone believes: he can't pass in three designated places: then can be heard the tiny cry, behind, a little voice warning:— "Here I come! Here I come!... "— that is the Capirote, the whatsitcalled... And one Jise Simplicio—who anyone from here will swear he keeps an imp in house, a little satanite, imprisoned and obliged to help in all greedful deeds; reason that Simplicio emprises en route to complete riches. As such, for this they say too that his beast bristles and refuses, denying his banner, unyielding, when he wishes to mount... Superstition. Jise Simplicio and Aristides, continue getting fatter, thence unheard or heard. Still the Sir study: right now, in these days of time, you have people purporting that the devil proper stopped, mid-passage, in Andrequice. A boy out of there, to whom'd appeared, and there lauded that, to get here—normally, by horse, a day-n-half—he was capable of such with only some twenty minutes enough... by coasting the River of Chico by the headwaters! Or, too, who knows—sans offense—will not have been, for example, even yourself the Sir who announced such, when you passed by there, for fun run funny? Thereof, not my given crime, I know that wasn't. And evil I wanted not. Only that one question, in hours, at times, brightens peaceful reason. But, the Sir understand: if such a boy, there was, he wanted to dupe. Because, hey, that, to cut the river off by the springs, would be the same thing as one redoubling in the internals of this our state of ours, costant of a journey of some three months... Then? Whatsitcalled? Dodo. The fantastication. And, the respect of giving him such these names of delicacy, is what it is for one to want to invoke that he form of form, with his presence! Not that is. I, personally, almost that have lost in him the creed, deserving to Deus; is the that to the Sir I say, to pure-secret. I know that it is well established, that it greases our Saintly-Gospels. On occasion, I conversed with a young seminarian, super suitable, conferring in the book of prayers and coated in vestments, with a stick of black-sage in hand—prosed that he went auxilitator to the father, to extract the Cujo, from the body living of an oldwoman, in Waterfalls-of-Bulls, he went with the vicar of Field-Round... I conceive. The Sir not is as I? I didn't believe a single thing. Compadre mine Quelemem describes that that which reveals effect are the low spirits meager, of third, adoing in the worst darkness and with anxieties of connecting selves with the livers—they give support. Compadre mine Quelemem is who much me consoles—Quelemem of Goias. But he has to live far from here, in Jijuja, Vereda of Buriti Dark... Ahrr, I leave myself there, that in enevildemonment or with support—the Sir too must have had known diverse, men, women. As not yes? For me, umpteen I've seen, that I've learned. Ma-Neigh, Blood-o'Other, or Legion-Lips, or Tear-em-Down, Cold-Cutter, or Sissy-Goat, one Treciziano, or Verdigris... or Hermogenes... o'them, pileload. If I could forget so many names... I'm not a man for calming horses! And, same, whom of yes of to be jagunço self enters, yea is for some competence entrant of demonion. Will it not? Will it? From first, I made and mixed, and to think not I thought. I didn't have the deadlines. I lived pulling difficult from difficult, fish alive on griddle: who lives asp'rously, no fantasies. But, now, fete of fate to me comes, and sans little disquietudes, I'm from creaky net. And myself invented in this like, of to speculate ideas. The devil exists and nonexists? I say the saying. Opennouncement. These melancholies. The Sir sees: exists waterfall; and since? But waterfall is gulch of ground, and water so pouring from it, retumbling; the Sir consume that water, or undo that bankment, remainder waterfall any? To live is negotiation much perilous. I explain to the Sir: the devil vigors inside of human, the wrinkles of human— or is the human ruin, or the human of adversess. I free, per se, citizen, is that not has devil notone. Notone!— is the that I say. The Sir approve? Me declares total, frank— is high merit that me make: and to beg might, increased. This case— by rashtravagance that me they see— is of mine certain importance. God grant not was... But, not say that the Sir, awised and instructed, that agrees in people of them?! Not? You I appreciate! Your high opinion composes my value. Yea I knew, waited for it— yea the field! Ah, a we, in oldness, we lack of to have plowing of rest. You I appreciate. Is devil notone. Nor esprit. Never I've seen. Someone ought to see, then was I myself, this your servant. Was I you to tell... Well, the devil regulate his state black, ins creatures, ins womens, ins humans. E'en: ins childrens— I declaim. Since not is said: "boy—trainee of the devil"? And ins thes uses, ins plants, ins waters, in terra, in wind... Manures. …The devil in the street, in the middle of the vortex... Hey? Hey? Ah. Figuration mine, of worse by back, the certain memories. Mal-make me! I suffer pain of to tell not…Meliorate, if chillingly: well, in a ground and with equal format of branches and leaves, not give to cassava-calm, that is eaten common, and the cassava-mad that kills? Now, the Sir yea saw a strangeness? A cassava-sweet can rapidly to turn agonizing— motives not I know, at times is said that is for replanted in the terrain always, with mutations then, of caules—go embittering, of s’much in s’much, of its self takes poisons. And, well look: the other, the cassava-mad, too is that at times can fix calm, the estimate, of is to eat sans notone mal. And what this is? Eh, the Sir yea saw, for to see, the ugliness of hate pleated, facetorqued, on the faces of one cobrarattlesnake? Observed the porker fat, capita day more felicity brute, capable of, could, snort and engulf for its own dirty coziness the world total? And sparrowhawk, blackbird, some, the features of they yea represent the need of cleave for before, rend and shred by beak, appears a knife much fine for ruin I desire. Total. Has even twisted races of stone, horrorous, venomous— that spoil mortal the aquas, if they are buried beneath of well; the devil inside of them sleeps: they are the devil. Is known? And the demon— that is only thus the significance of one mercury malign— have order of to follow the path of him, have license to brag?! Arr, he is variegated in all! What the what wastes, goes spending the devil of inside of the people, by itttybits, is the reasonable to suffer. And the delight of love—compadre mine Quelemem says. Family. Really? Is, and not is. The Sir think and not think. Total is and not is… Almost all more grave criminous ferocity, always is much good husband, good son, good father, and is good-friend-of-your-friends! I know of those. Solo that have the afters— and Deus, joined. I spy many nimbi. But, in veracity, son, too, softens. Look: one called Aleixo, resident a league from Step-of-Sour, in Of-Sand, was the man of major badness calm that yea you saw. Me agreed that near the house of his had a weir, amidst the palms, with traíras, for souls of enormous, desenormous, to the real, that received fame; the Aleixo gave of to eat to them, in hours just, they self accustomed to if assuch of lunacies, in order to gobble, seemed to be fishes instructed. One day, solo for grace rustic, he killed an oldman who by there passed, destitute begging alms. The Sir not doubt—have people, in this bored world, that kill solo in order to see someone make grimace… Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. This Aleixo was man afamilied, had children small; they were the love of his, total, absurdity. Gave good, that not even a year there passed, of to killed the oldman poor, and the children of Aleixo there they asickened. Smallepidemic of measles, they said, but complex; they never heal. When, then, they healed. But the eyes of theirs vermillionized high in an inflame of spraining to rebellion; and nexthing— the that not I know is if they went of at once, or one later and later other and other— they remained blind. Blind, sans remission of one sweet of light of this Ours! The Sir imagine: stairset— three boys and one girl— all blind. Sans remediable. The Aleixo not lost the judgment, but he changed; ah, mutated complete— now lives of band of Deus, sweating to be good and charitous in all his hours of night and of day. Appears even that he fixed the felicity, that before not was. He himself says he was a man of luck, because Deus wanted to have pity of him, to transform for there the route of his soul. That I heard, and me it gave rage. Reason of the children. If being castigated, what culpa of the let-there-bes of Aleixo those little children had?! Compadre mine Quelemem reproved my uncertainties. That, for certain, inother life returnaound, the children too had been the most wicked, of the mass and part of the father, demons of the same kettle of place. Sir the what thinks? And the oldman, assassinated? — I know the Sir goes to discuss. Well, too. In order that he had a sin of crime, in the body, by to pay. If the people— conforming compadre mine Quelemem is who says— if the people turn to to incarnate renovated, I contemplate even that enemy of death can come as son of the enemy. Look see: if to myself I say, has a subject Pedro Pindo, neighbor of here more six leagues, man of good for all in all, he and the woman of his, always been good, of goodness. They have a son of some ten years called Valtei—name modern, is the that the population of here now appreciates, the Sir knows. Well this-little-thing, thislet, since that some understanding illuminated in him, deed demonstrated the that is: petition stepfather, acid burner, likeful of ruin of inside of the profundity of the species of its nature. In which that torments, to the slowly, of all beasts or raisinglings little that quarrel; one time he found a creole woman hooched foolish sleeping, he arranged a shard of bottle, lashed at three points on the stern of the legs of hers. The what this boy drooled seeing, is bleeding hen or to knife pig.— “I enjoy of to kill…”— one occasion he teeny me told. He opened in me a fright; because: birdy that self leans over— the flight yea is ready! Well the Sir oversee: the pa, Pedro Pindo, mode of to correct this, and the ma, they give in him, misery and mast—they cast the boy sans to eat, they tied to trees in the yard, he nude, unplumed, even in June cold, they tilled the bittybody of his with the trammel and with the goblet, after they cleansed the skin of the sanguine, with bottle gourd brine. The people know, spy, fix wasted. The boy yea relowered of thinness, the eyes entering, caress of bones, enskulled, and tuberculated, the time total hacking, coughness of the that draw parched pectorals. Arr, that now, visible, the Pindo and the woman self habituated of on him hit, of little bit in little they were creating in this a pleasure ugly of diversion— as they regulate the canings in hours certain comfortable, until they call people to see the example good. I think that boy not endure, yea there is in the ta-da, not arrive for the lent to come… Ooee-ooee, then?! Not being as compadre mine Quelemem to want, that explication is that the Sir bestowed? That boy had to be a man. He should, in swing, terrible perversities. Soul of his was in the pitch. Demonstrated. And, now, paid. Ah, but, happens, when he’s crying and paining, he suffers equal that as was as a boy good… Bird, I saw all, in this world! Yea I saw even horse with hiccups… —the that the thing most costous that is. Good, but the Sir may say, should of: and in the start— for offenses and arts, the people— as for that was that s’much amended was started? Ey, ey, ey all collided. Compadre mine Quelemem, too. Am solo a sertanite, in these high ideas I navigate mal. Am much poor poor-thing. Envy my pedigree and of ones conform the Sir, with total reading and doctoration. Not is that I be illiterate. I spelt, years and middle, midly speller, memory and palmer. I had master, Master Lucas, in the Curralinho, he memorized grammar, the operations, rule-of-three, even geography and study patria. On leaves great of paper, with caprice I traced handsome maps. Ah, not is for to speak: but, since of the start, me they thought sophisticated of side. And that I merited of to go to course latin, in Lesson Waterlily—that too they said. Time nostalgic! Going today, I appreciate a good book, despaced. On the farm The Lilittlelemon, of one mine friend Vito Soziano, so sign of this almanac thick, of logoglyphs and conundrums and other divided matters, all year come. In s’much, I place primacy is in the reading advantageous, life of saints, virtues and examples— missionary astute engambling the Indians, or Saint Francis of Assis, Saint Anthony, Saint Gerald… I like much of moral. To ratiocinate, exhort the others for the good way, to acounsel to just. Mine woman, that the Sir knows, vigils for me: much prayer. She is a blessable. Compadre mine Quelemem always says that I may to aquiet my fears on conscience, that being well-attended, terrible good-esprits me protect. Eep! With like… As is of saint effect, I help with mine to want to accredit. But not even always can I. The Sir knew: I total the mine life I thought for me, lining, I am born different. I am and I same. I divert of total the world… I almost that nothing not I know. But I disconfide of many things. The Sir, conceding, I say: in order to think long, I am dog master— the Sir loose in mine front an idea ease and I research that by profundity of total the backwoods, amen! Look: the should of to have, was of so reunited-selves the wise, politicos, constitutions graded, closed the definitive the notion— to proclaim for one time, art assemblies, that not have devil notone, not exists, not possible. Valor of law! Solo assuch, they gave tranquility good to the people. Because the government not cares?! Ah, I know that not is possible. Not me settled the Sir for philistine. One this is to place ideas arranged, other is to deal with country of people, of flesh and sanguine, of thousand-and-many miseries… S’many people—gives scare of to know—and notone so calms: All nascenting, crescendoing, so wedding, wanting collocation of employment, consumables, health, abundance, to be important, wanting rain and affairs good… Of luck that lacks of so to choose: or we t’weave of to live in the salacious common, or care solo of religion solo. I could to be: father clergyman, if not chief of jagunços; for other things not was I birthed. But mine oldness yea principaled I erred of total account. And the rheumatism… There as whom says: in the primers. Ahem. Hey? Hey? The that more I think, I testify and explain: all-the-world is mad. The Sir, I, we, the people all. For this is that so lacks principally of religion: in order to desendodorize, to disdodoate. Pray is that heals of lunacy. In the general. This is that is the salvation-of-the-soul…Much religion your servant! I here, not I lose occasion of religion. I profit of all. I drink water of all rivers… One solo, for me is little, maybe not me arrives. I pray christian, catholic, I burrow the certain; and I accept the prayers of compadre mine Quelemem, doctrine of he, of Kardec. But, when I can, I go in the Mindubim, where one Matias is believer, methodist: the people so accuse of sinner, reads high the bible, and why, singing hymns beautiful of his. Total me quiets, me suspends. Whatever small shade me refreshes. But is solo much provisory. I wanted to pray— the time total. Many people not me approve, they think that law of Deus is privileges, invariable. And I! Doof! I Detest! The what I am? — the what I do, that want, much curia. And in face of total I face, executed. I? —not I trammel. Look: I have a black girl, Maria Leoncia, long from here not she lives, the prayers of her afame much virtue of power. Well to her I pay, every month— ordering of to pray for me one third, every saint day, and, on the Sundays, a rosary. Value, so values. Mine woman not sees mal in this. And I am, yea mandated word for an other, of the voyage-voyage, a Izina Calanga, in order to come here, I heard of that prayer too with grand mermermerits, I go to effect with she treatment equal. I want handful of those, me defending in Deus, reunited of me in volta… Cuts of Christ! To live is much perilous… To want the good with too much force, of incertain way, can yea to be being so wanting the mal, per to initiate. These humans! All they pull the world for itself, for the to concert amended. But capita one solo sees and understands the things of one his world. Amountain, the most supro, most serious was Mediero Vaz. That one man ancient… his Joaozy Ben-Ben, the most brave of all, no-one never can decipher how he by inside consisted. Joca Ramiro— grand man prince!— was politico. Zé Bebelo wanted to be politico, but had and not had luck: fox that lingered. So Candelario so demonized, by to think that was with illness mal. Titao Passos was the by the appreciation of friends: solo per via of them, of his same amities, were that such high so ajagunçoed. Antonio Do— severe bandit. But by half, grand majority half that be. Andalecio, in the profound, a good man-of-good, being raving in his total justice. Ricardao, same, wanted was to be rich in peace: for this he warred. Solo the Hermogenes was that born formed tiger, and assassinite. And the “Ofidios White”? Ah, not me speak. Ah this… joyless mischeivious, that was— that was a poor boy of the destiny… So good, congruous. The Sir heard, I you told: the ruin with the ruin, they terminate by the spine-bushes so to crack— Deus awaits that spendance. Boy!: Deus is patience. The contrary, is the devil. So consumes. The Sir file knife on knife— and file— that so they scrape. Even the rocks of the profound, one of in the other, they go-so aroundabounding even, that the rivulet rolls. Per enquantity, that I think, total as hath, in this world, is because so merits and lacks. Afterly precise. Deus not so reports with rifle, not garrotes the regulation. For what? Quit: goof with goof—one day, some illumination and learn: smart. Solo that, at times, for most auxiliar, Deus begets, in the middle, a pinch of pepper… Therebe? Well, for example: some time, I went of train, there in Seven-Lagoons, for parts of to consult a medical, of name me indicated. He went vested well, and in car of first, by via of the doubts, not me they shadowed for jagunço ancient. It goes and happens, that, close same of me, enfront, he took aseat, returning from the wild North, a mac Jazevedao, delegate professionale. Came with a capanga of his, an undercover, and I well knew the two, of that s’much a was ruin, as the other ruin was. The veracity to say, first I had the strict of me to surpasss for one lonng, to mutate of my place. Judgement me told, meliorate stay. Well, looking, I looked. And— you I tell: never I saw face of man furnished of brutez or malady more, of the them in that. As that was ogre, trussed of thickset, relustered of crude in the eyes small, and armed a chin of stone, toweringbrow; not of mid nor forehead. Not laughed, not so laughed not even one time; but, speaking or silent, the people appeared always to him some teeth, prey pointed of canids. Arr, and blustered, an ittybit. Solo growled curt, low, the mid-words grizzled. He came relooking, historicizing the documents— one by one the leaves with portraits and with the blacks of the digits of jagunços, lifters of horses and criminouses of death. That application of work, in one thing of those, generated the ire in the people. The undercover, busybodyguard, total close, seated joined, attending, excelling of to be dog. Me made a dread, but solo in the goof of the corpus, not in the intern of the courages. One hour, one of those reports fell— and I bent quickly, I knew there precisely by why, not I wanted, not I thought— even today I raise shame of this— I picked the paper of the ground, and delivered to him. Thereof, I say: I had more rage, because I did that; but there yea it was done. The man not even me looked, not even said notone thankfulment. Event he soles of the shoes of his— solo looking— that soles rough thick, bent of enormous, appearing iron bronzed. Because I knew: This Jazevedao, when he apprehended someone, the primary quiet thing that proceeded was that he came entering, sans to have to to say, feigning some hurry, and go stepping on the top of the feet of the poorthings. And that on these occasions he gave laughters, gave… Well, geck! I delivered to him the leaf of paper, and went leaving of there, by to have hand on me of not to destroy by shots that subject. Meat that much they weigh… And umbilicated beginning of belly pot bellied, that me created will… With my lightness, joyful that I’d kill. But, the barbarities that this delegate made and happened, the Sir not even has callus in heart to be able me to hear. He achieved of many men and women to cry blood, for the simple universolo ours here. Sertão. The Sir knows: sertão is where mandates who is strong, with the guile. And bullet is a tidbit of metal… S’much, I say: Jazevedao— one assuch, should of to have, needed? Ah, need. Leather ruined is that calls goad of point. That there be that, after— business particular of he— in the life or in the other, each Jazevedao, accomplished the that he has, desclimbs in his time of pain, too, until to pay the that he gave— compadre mine Quelemem is there, in order to fiscalize. The Sir knows: the peril that is to live… But solo of the mode, of these, by ugly instrument, was that the jagunsaga so finished. Sir thinks that Antonio Do or Olivino Oliviano were going to fix goodies by pure spelling of itself, or by begging of the infelicitous, or by always to hear sermon of father? You I think! In the aims… Of jagunço comported active in order so to repent in the middle of his jagunsagas, solo I lay of one: called Joe Cazuzo— was in smashing of one shotshow, for on the summit of the place Sierra New, district of river rusted, on the stream Traçadal. We made mal minority small, and they closed in order summit of us the personnel of one Coronel Adalvino, forted politico, with many soldiers uniformed in the center, commanding of the Lieutenant Epiphany Helm, that after fixed captain. We lasted hour more hour, and yea gave almost of encircled. There, of misslip, that Joe Cazuzo— man much valiant— so kneeled turned on the ground of the thick, lifted the arms that not even shoots of Jatoba dry, and solo yell, howl clear and howl deaf:— “I saw the Virgin Ours, in the resplendor of the Heavens, with her children of angels!... ” He screamed not touched. — “I saw the Virgin!... ” He ensouled? We desequaled. Bolt for my horse—that I thought— I leaped in mal seat, noteven I knew in which rupture-time I unfastened the halter, of tied up it foot of timber. I flew, arrived. Bullet come. The pasture roared. In the brush, the fear of the people so goes to the whole, one fear intentional. I could to lash out, fated burro brute, giv-that, giv-that. Some two or three bullets so drovein the pad of the mine saddle, they perforated of to tear away almost much the kapok of the filling. Horse trembled in pro, in middle of gallop, I know: thinks in the owner. I not fit of to be more well shrunken. Bulleted came to the sack that I had on the back, with few mine things. And other, of fusil, in ricochet decreed, heated my thigh, sans me wound, the Sir see: bullet does the what to want—so pierced impressed, between in me and the harness! Times crazy… Burumbum!: the horse so kneeled in the fall, dead perhaps, and I yea falling for front, embraced in foliage full, branched and linias, that me swayed and skewered, done I was pendulating in web of spider… Whither? I traversed that life total… Of fear of anxiety, I ruptured to read with mine corpus that forest, I know there — and me fell world below, rolled for the hollow of a grotto closed of shrubs, always me grasped— rolled same assuch: after: after, when I saw mine hands, total on they that not was withdrawn sanguine, was smeared green, on the digits, of leaves living that I pulled and mashed… I landed on the sedge of the profound— and a beast dark gave a releap, with a sneeze, too mad of fright: that was a papa-mel, that I descried; in order to flee, this is solely. Bigger being I, me doused mine overcoat; I spigotted total. And of one bit of thought: if that beast irara lying there then there not had cobra. I took the place of his. Existed cobra notone. I could me to lose. I was solo spineless, softness, but that not deadened, inside, the collisions of the heart. I gasped. I conceived that they came, me kill. Not even did mal, me mattered not. Assuch, some moments, at least I guarded the license of term in order me to rest. Conforming I thought in Diadorim. Solo I thought was in he. One joão-congo sang. I wanted to die thinking in my friend Diadorim, hand-o-bro, who was on the Sierra of WoodO’Bow, almost on the border baiana, with our other half of the so-candelarios… With my friend Diadorim me embraced, sentiment my went-flew right for he… Ay, arr, but: that this mine mouth not has order notone. I am accounting outside, things divagated. In the Sir me confide? Til-that, til-that. Say the angel-of-the-guard… But, conforming I came: after so knew, that same the soldiers of the Lieutenant and the goats of Coronel Adalvino remitted of to respect the blast of that Joe Cazuzo. And that this ended being the man most pacificious of the world, fabricator of oil and sacristan, in the Saint Sundays White. Times! For total, cleaned revelation, I fix thinking. I like. Meliorate, for the idea if well to open, is travelling in train-of-iron. Could, lived to top and to bottom, inside of it. Information that I ask: same in the Heavens, end of end, how is that the soul wins so to forget s’much sufferments and maladies, in the received and in the given? The how? The Sir knows: are things of hideous ofmuch, have. Pain of corpus and pain of idea mark forted, that forted as the total love and rage of hate. Goes, sea… Of luck that, then, the Firmiano, by appellationed Louse-of-Snake, so leoprosized with the leg disconformed, thickening, of that disease that not so cures; and not discern almost more, constant the branchials in the eyes, of the cataracts. Of before, years, had to of so disarray of the jagunsaga. Well, one occasion, some was on the ranch of his, on the High Jeuitai, after accounted—that, turns time, comes subject, he would say: “Me give yearning is of to seize a soldier, and such, for one good flay, with knife blind… But, first, to castrate…” The Sir conceive? Who has more dose of demon in self is Indian, any race of brusque. Folk see nation ofthese, for there profound of the generals of Goias, theofwhere has vagarous grand rivers, of aquas always so clear pleasantly, running of down crystal rosed… Louse-of-Snake gave of sanguine of heathen. Sir me will say: but that he pronounced that out of mouth, manner of to represent that yet not was old decadent. Opus of to oppose, for fear of to be tame, and cause in order so to see respected. Total listened for such rule: palavered of ruins, for more so valued, because we to the environs is hard durability. The worst, but, is that they finish, through the same ford, given of one day to execute the declared, in the real. I saw s’much crudity! Pain not pays to account; if I go, I collide. And me dedrip, three that me sicken, this total. Me convokes that the personnel, today in day, is good of heart. This is, good in the trivial. Malices wildwants, and perversities, always have some, but scarcities. Generation mine, true, was not assuch. Ah, goes to turn a time, in which not is used more to kill people… I yea am old. Good, I was saying: question, this that me excavates… Ah, I formed that question, for compadre mine Quelemem. That me responded: that, for close to heaven, we so amplified so, that total the uglies past so exhaled of not to be—fated sans-modus from time of youngster, mal-arts. As we not lack of to have remorse of the which divulged in the pulsation of his nightmares of one night. Assuch that: fleeced-so, flourished-so! Ahem. For this said, is that the journey to the Heavens is delayed. I confide with compadre mine Quelemem, the Sir knows: reason of creed same that has—that, for total the mal, that so does, one day so repays, the exact. Subject assuch rises three times, in ante of to want to facilitate in any minutia reprehensible… Compadre mine Quelemem never speaks vacant, not subtreats. Solo that this to he not I go to expose. We never should have to declare that accept entire the alien—that is what is the rule of the king! The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. Truth major. Is the that the life me taught. This that me animates, mound. And, other thing: the devil and the brutes; but Deus is treacherous! Ah, a beauty of treacherous— gives like! The force of his, when he wants— boy!— me gives the fear dread! Deus comes coming: no one not sees. He does in the law of gentle— assuch is the miracle. And Deus attacks beautiful, so amusing, so economizes. The well: one day in a tannery, the little knife mine I had dropped inside of a tank, solo soup of bark of tan, stryphnodendron adstringens, angico, there I know. —“Tomorrow I try…”— I said, withmyself. Because it was of night, light notone I not disputed. Ah, then, I found: on the other day, early, the knife, the iron of it, had been gnawed, almost by half, by that aqua dark, total quiet. I left, for more to see. Crack, fuse! Know the what was? Well, in that same of afternoon, there: of the little knife solo so found the handle… The handle, for not to be of cold metal, but of horn of deer. There is: Deus… Good, the Sir heard knows, the that knows me understands… We sum, not think that religion fractures. Sir think the contrary. Visible that, those other times, I painted—belief that the neoglaziovia variegata lifts the flower. Ah, good my joy… Boyhood. But boyhood is task for more later so to deny. Too, I of that of to think in vague in s’much, lost mine hand-of-man for the management hot, in the middle of all. But, today, that I ratiocinated, and think the endeavor, not nor for this not I give for low my competence, in a fire-and-iron. The to see. Would approach would come here with war on me, with bad parts, with other laws, or with excessive looks, and I even draw to ignite this zone, ay, if, if! Is in the mouth of the blunderbuss: is in the rete-te-tem… And lonelyonly not I am, there-of-the. For not this, I was I placed encircle my mine people. Look the Sir: here, close, vereda below, the Paspe — cropper my — is mine. More league, if that, have the Herpetotheres, and have the compadre Ciril, him and three children, I know that they serve. Band of that hand, the Alaripe: knew the Sir the that is that so boasts, in rifleation and by the knife, one cearense did this! After more: the João Innatal, the Quipes, Lophiosilurus-of-claws. And the Fafafa— this gave fights high, all side with me, in the combat old of the Anteater-such: we cleaned the wind of whom not had order of to respirate, and ante these we desencompassed… The Fafafa has a mass of mares. He raises horses good. Even a little more distant, on the ped-of-sierra, of band mine was the Sesfred, Jesualdo, the Nelson, and João Concliz. Some others. The Triol… And not I go valuing? I leave terra with them, of theirs the what is mine is, we close that we not even brothers. For what I want to gather richness? They are there, of arms aireated. Enemy to come, we cross called, gathering: is hour of one good shotshowerment in peace, they exp’riment to see. I say this to the Sir, of confidence. Too, not go to think in double. We want is to work, propose tranquility. Of me, person, I live for mine woman, that total mode-meliorate merits, and for the devotion. Well-to want of mine woman was that me assisted, prayers of hers, graces. Love comes of love. I say. In Diadorim, I think too— but Diadorim is the mine nebulina… Now, well: not I wanted to touch on this more— of the Tineaous; arrive. But has a nevertheless: I ask: the Sir believe, think trust of truth in that parlance, of with the demon so to able to deal with pact? No, no is no? I knew that not there. I spoke of favas. But I like of total good confirmation. To vend you proper soul… Inventionate false! And, soul, the what is? Soul of has to be thing internal supremed, much more of the of inside, and is solo, of the that one if thought: ah, soul sheer! Decision of to vend soul is fearless moll, fantasied of moment, has not the obedience legal. Can I to vend those good terras, thereof of between the Veredas-Four— that are of one Mr. Admiral, who resides in the capital federal? Can I some? Then, if one boy boy is, and for this not so authorizes of to negotiate… And we, this I know, at times is solo fated boy. Mal that in mine life I prepared, I was in a certain infancy in dreams — total runs and arrives so swift —; will be that if hath flame of responsibilities? If dream; yea so did… I gave rapadura to the chump! Ahem. Well. If his soul, and has, it is of Deus established, not even that the person want or not want. Not is vendible. The Sir not thinks? Me declare, frank, I beg. Ah, you I appreciate. You so see that the Sir knows much, in idea firm, beyond of to have letter of doctor. You I appreciate, for much. Your company me gives high pleasures. In terms, I liked that I would live here, or close, was a help. Here not so has conviviation that to instruct. Sertão. Knows the Sir: sertão is where the thought of the people so forms more forted of the than power of the place. To live is much perilous… Eh, that you so go? Yeayea? Is that not. Today, no. Tomorrow, no. Not I consense. The Sir me forgive, but in endeavor of mine friendship accept: the Sir stay. After fifth of-morning-early, the Sir wanting to go, then goes, same me leaves feeling your absence. But, today or tomorrow, no. Visit, here in house, with me, is for three days! But, the Sir really intends to trespass the field this sea of territotires, for sortment of to confer the what exists? You have your motives. Now— I say for me — the Sir comes, came late, Times were, the customs mutate. Almost that, of legitimate loyal, little surplus, not even no excess more nothing. The bands good of valientoughs they reparted their end; many who were jagunço, by ouch pain, beg alms. Same as the herdsmen they doubt of to come in the commerce vested of clothes entire of leather, they think that garb of jerkin is ugly and boor. And even the herd in the shrubbed pasture goes waning less mad, more educated: casted of zebu, dissee with the rest of corralers and captiveborns. Always, in the generals is to the poverty, to the sadness. A sadness that even gladdens. But, then, for a crop reasonable of bizzarancies, I recounsel of the Sir to entest journey more dilated. Not were my desmight, by acids and rheumatism, there I went. I guided the Sir till total. March 2013 San Diego, CA ORIGINAL TEXT NONADA. TIROS QUE O SENHOR ouviu foram de briga de homem não, Deus esteja. Alvejei mira em árvores no quintal, no baixo do córrego. Por meu acerto. Todo dia isso faço, gosto; desde mal em minha mocidade. Daí, vieram me chamar. Causa dumbezerro: um bezerro branco, erroso, os olhos de nem ser – se viu –; e com máscara de cachorro. Me disseram; eu não quis avistar. Mesmo que, por defeito como nasceu, arrebitado de beiços, esse figurava rindo feito pessoa. Cara de gente, cara de cão: determinaram – era o demo. Povo prascóvio. Mataram. Dono dele nem sei quem for. Vieram emprestar minhas armas, cedi. Não tenho abusões. O senhor ri certas risadas... Olhe: quando é tiro de verdade, primeiro a cachorrada pega a latir, instantaneamente – depois, então, se vai ver se deu mortos. O senhor tolere, isto é o sertão. Uns querem que não seja: que situado sertão é por os campos-gerais a fora a dentro, eles dizem, fim de rumo, terras altas, demais do Urucuia. Toleima. Para os de Corinto e do Curvelo, então, o aqui não é dito sertão? Ah, que tem maior! Lugar sertão se divulga: é onde os pastos carecem de fechos; onde um pode torar dez, quinze léguas, sem topar com casa de morador; e onde criminoso vive seu cristo-jesus, arredado do arrocho de autoridade. O Urucuia vem dos montões oestes. Mas, hoje, que na beira dele, tudo dá – fazendões de fazendas, almargem de vargens de bom render, as vazantes; culturas que vão de mata em mata, madeiras de grossura, até ainda virgens dessas lá há. O gerais corre em volta. Esses gerais são sem tamanho. Enfim, cada um o que quer aprova, o senhor sabe: pão ou pães, é questão de opiniães... O sertão está em toda a parte. Do demo? Não gloso. Senhor pergunte aos moradores. Em falso receio, desfalam no nome dele – dizem só: o Que-Diga. Vote! não... Quem muito se evita, se convive. Sentença num Aristides – o que existe no buritizal primeiro desta minha mão direita, chamado a Vereda-da-Vaca-Mansa-deSanta-Rita – todo o mundo crê: ele não pode passar em três lugares, designados: porque então a gente escuta um chorinho, atrás, e uma vozinha que avisando: – “Eu já vou! Eu já vou!...” – que é o capiroto, o que-diga... E um José Simpilício – quem qualquer daqui jura ele tem um capeta em casa, miúdo satanazim, preso obrigado a ajudar em toda ganância que executa; razão que o Simpilício se empresa em vias de completar de rico. Apre, por isso dizem também que a besta pra ele rupeia, nega de banda, não deixando, quando ele quer amontar... Superstição. José Simpilício e Aristides, mesmo estão se engordando, de assim nãoouvir ou ouvir. Ainda o senhor estude: agora mesmo, nestes dias de época, tem gente porfalando que o Diabo próprio parou, de passagem, no Andrequicé. Um Moço de fora, teria aparecido, e lá se louvou que, para aqui vir – normal, a cavalo, dum dia-e-meio – ele era capaz que só com uns vinte minutos bastava... porque costeava o Rio do Chico pelas cabeceiras! Ou, também, quem sabe – sem ofensas – não terá sido, por um exemplo, até mesmo o senhor quem se anunciou assim, quando passou por lá, por prazido divertimento engraçado? Há-de, não me dê crime, sei que não foi. E mal eu não quis. Só que uma pergunta, em hora, às vezes, clareia razão de paz. Mas, o senhor entenda: o tal moço, se há, quis mangar. Pois, hem, que, despontar o Rio pelas nascentes, será a mesma coisa que um se redobrar nos internos deste nosso Estado nosso, custante viagem de uns três meses... Então? Que-Diga? Doideira. A fantasiação. E, o respeito de dar a ele assim esses nomes de rebuço, é que é mesmo um querer invocar que ele forme forma, com as presenças! Não seja. Eu, pessoalmente, quase que já perdi nele a crença, mercês a Deus; é o que ao senhor lhe digo, à puridade. Sei que é bem estabelecido, que grassa nos Santos- Evangelhos. Em ocasião, conversei com um rapaz seminarista, muito condizente, conferindo no livro de rezas e revestido de paramenta, com uma vara de maria-preta na mão – proseou que ia adjutorar o padre, para extraírem o Cujo, do corpo vivo de uma velha, na Cachoeira-dos-Bois, ele ia com o vigário do Campo-Redondo... Me concebo. O senhor não é como eu? Não acreditei patavim. Compadre meu Quelemém descreve que o que revela efeito são os baixos espíritos descarnados, de terceira, fuzuando nas piores trevas e com ânsias de se travarem com os viventes – dão encosto. Compadre meu Quelemém é quem muito me consola – Quelemém de Góis. Mas ele tem de morar longe daqui, na Jijujã, Vereda do Buriti Pardo... Arres, me deixe lá, que – em endemoninhamento ou com encosto – o senhor mesmo deverá de ter conhecido diversos, homens, mulheres. Pois não sim? Por mim, tantos vi, que aprendi. Rincha- Mãe, Sangued’Outro, o Muitos-Beiços, o Rasgaem-Baixo, Faca-Fria, o Fancho-Bode, um Treciziano, o Azinhavre... o Hermógenes... Deles, punhadão. Se eu pudesse esquecer tantos nomes... Não sou amansador de cavalos! E, mesmo, quem de si de ser jagunço se entrete, já é por alguma competência entrante do demônio. Será não? Será? De primeiro, eu fazia e mexia, e pensar não pensava. Não possuía os prazos. Vivi puxando difícil de dificel, peixe vivo no moquém: quem mói no asp’ro, não fantaseia. Mas, agora, feita a folga que me vem, e sem pequenos dessossegos, estou de range rede. E me inventei neste gosto, de especular idéia. O diabo existe e não existe? Dou o dito. Abrenúncio. Essas melancolias. O senhor vê: existe cachoeira; e pois? Mas cachoeira é barranco de chão, e água se caindo por ele, retombando; o senhor consome essa água, ou desfaz o barranco, sobra cachoeira alguma? Viver é negócio muito perigoso... Explico ao senhor: o diabo vige dentro do homem, os crespos do homem – ou é o homem arruinado, ou o homem dos avessos. Solto, por si, cidadão, é que não tem diabo nenhum. Nenhum! – é o que digo. O senhor aprova? Me declare tudo, franco – é alta mercê que me faz: e pedir posso, encarecido. Este caso – por estúrdio que me vejam – é de minha certa importância. Tomara não fosse... Mas, não diga que o senhor, assisado e instruído, que acredita na pessoa dele?! Não? Lhe agradeço! Sua alta opinião compõe minha valia. Já sabia, esperava por ela-já o campo! Ah, a gente, na velhice, carece de ter sua aragem de descanso. Lhe agradeço. Tem diabo nenhum. Nem espírito. Nunca vi. Alguém devia de ver, então era eu mesmo, este vosso servidor. Fosse lhe contar... Bem, o diabo regula seu estado preto, nas criaturas, nas mulheres, nos homens. Até: nas crianças – eu digo. Pois não é ditado: “menino – trem do diabo”? E nos usos, nas plantas, nas águas, na terra, no vento... Estrumes. ... O diabo na rua, no meio do redemunho... Hem? Hem? Ah. Figuração minha, de pior pra trás, as certas lembranças. Mal hajame! Sofro pena de contar não... Melhor, se arrepare: pois, num chão, e com igual formato de ramos e folhas, não dá a mandioca mansa, que se come comum, e a mandioca-brava, que mata? Agora, o senhor já viu uma estranhez? A mandioca-doce pode de repente virar azangada – motivos não sei; às vezes se diz que é por replantada no terreno sempre, com mudas seguidas, de manaíbas – vai em amargando, de tanto em tanto, de si mesma toma peçonhas. E, ora veja: a outra, a mandiocabrava, também é que às vezes pode ficar mansa, a esmo, de se comer sem nenhum mal. E que isso é? Eh, o senhor já viu, por ver, a feiúra de ódio franzido, carantonho, nas faces duma cobra cascavel? Observou o porco gordo, cada dia mais feliz bruto, capaz de, pudesse, roncar e engolir por sua suja comodidade o mundo todo? E gavião, corvo, alguns, as feições deles já representam a precisão de talhar para adiante, rasgar e estraçalhar a bico, parece uma quicé muito afiada por ruim desejo. Tudo. Tem até tortas raças de pedras, horrorosas, venenosas – que estragam mortal a água, se estão jazendo em fundo de poço; o diabo dentro delas dorme: são o demo. Se sabe? E o demo – que é só assim o significado dum azougue maligno – tem ordem de seguir o caminho dele, tem licença para campear?! Arre, ele está misturado em tudo. Que o que gasta, vai gastando o diabo de dentro da gente, aos pouquinhos, é o razoável sofrer. E a alegria de amor – compadre meu Quelemém, diz. Família. Deveras? É, e não é. O senhor ache e não ache. Tudo é e não é... Quase todo mais grave criminoso feroz, sempre é muito bom marido, bom filho, bom pai, e é bom amigo-de-seus-amigos! Sei desses. Só que tem os depois – e Deus, junto. Vi muitas nuvens. Mas, em verdade, filho, também, abranda. Olhe: um chamado Aleixo, residente a légua do Passo do Pubo, no da-Areia, era o homem de maiores ruindades calmas que já se viu. Me agradou que perto da casa dele tinha um açudinho, entre as palmeiras, com traíras, pra-almas de enormes, desenormes, ao real, que receberam fama; o Aleixo dava de comer a elas, em horas justas, elas se acostumaram a se assim das locas, para papar, semelhavam ser peixes ensinados. Um dia, só por graça rústica, ele matou um velhinho que por lá passou, desvalido rogando esmola. O senhor não duvide – tem gente, neste aborrecido mundo, que matam só para ver alguém fazer careta... Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Esse Aleixo era homem afamilhado, tinha filhos pequenos; aqueles eram o amor dele, todo, despropósito. Dê bem, que não nem um ano estava passado, de se matar o velhinho pobre, e os meninos do Aleixo aí adoeceram. Andaço de sarampão, se disse, mas complicado; eles nunca saravam. Quando, então, sararam. Mas os olhos deles vermelhavam altos, numa inflama de sapiranga à rebelde; e susseguinte – o que não sei é se foram todos duma vez, ou um logo e logo outro e outro – eles restaram cegos. Cegos, sem remissão dum favinho de luz dessa nossa! O senhor imagine: uma escadinha – três meninos e uma menina – todos cegados. Sem remediável. O Aleixo não perdeu o juizo; mas mudou: ah, demudou completo – agora vive da banda de Deus, suando para ser bom e caridoso em todas suas horas da noite e do dia. Parece até que ficou o feliz, que antes não era. Ele mesmo diz que foi um homem de sorte, porque Deus quis ter pena dele, transformar para lá o rumo de sua alma. Isso eu ouvi, e me deu raiva. Razão das crianças. Se sendo castigo, que culpa das hajas do Aleixo aqueles meninozinhos tinham?! Compadre meu Quelemém reprovou minhas incertezas. Que, por certo, noutra vida revirada, os meninos também tinham sido os mais malvados, da massa e peça do pai, demônios do mesmo caldeirão de lugar. Senhor o que acha? E o velhinho assassinado? – eu sei que o senhor vai discutir. Pois, também. Em ordem que ele tinha um pecado de crime, no corpo, por pagar. Se a gente – conforme compadre meu Quelemém é quem diz – se a gente torna a encarnar renovado, eu cismo até que inimigo de morte pode vir como filho do inimigo. Mire veja: se me digo, tem um sujeito Pedro Pindó, vizinho daqui mais seis léguas, homem de bem por tudo em tudo, ele e a mulher dele, sempre sidos bons, de bem. Eles têm um filho duns dez anos, chamado Valtei – nome moderno, é o que o povo daqui agora apreceia, o senhor sabe. Pois essezinho, essezim, desde que algum entendimento alumiou nele, feito mostrou o que é: pedido madrasto, azedo queimador, gostoso de ruim de dentro do fundo das espécies de sua natureza. Em qual que judia, ao devagar, de todo bicho ou criaçãozinha pequena que pega; uma vez, encontrou uma crioula bentabêbada dormindo, arranjou um caco de garrafa, lanhou em três pontos a popa da perna dela. O que esse menino babeja vendo, é sangrarem galinha ou esfaquear porco. – “Eu gosto de matar...” – uma ocasião ele pequenino me disse. Abriu em mim um susto; porque: passarinho que se debruça – o vôo já está pronto! Pois, o senhor vigie: o pai, Pedro Pindó, modo de corrigir isso, e a mãe, dão nele, de miséria e mastro – botam o menino sem comer, amarram em árvores no terreiro, ele nu nuelo, mesmo em junho frio, lavram o corpinho dele na peia e na taca, depois limpam a pele do sangue, com cuia de salmoura. A gente sabe, espia, fica gasturado. O menino já rebaixou de magreza, os olhos entrando, carinha de ossos, encaveirada, e entisicou, o tempo todo tosse, tossura da que puxa secos peitos. Arre, que agora, visível, o Pindó e a mulher se habituaram de nele bater, de pouquinho em pouquim foram criando nisso um prazer feio de diversão – como regulam as sovas em horas certas confortáveis, até chamam gente para ver o exemplo bom. Acho que esse menino não dura, já está no blimbilim, não chega para a quaresma que vem... Uê-uê, então?!Não sendo como compadre meu Quelemém quer, que explicação é que o senhor dava? Aquele menino tinha sido homem. Devia, em balanço, terríveis perversidades. Alma dele estava no breu. Mostrava. E, agora, pagava. Ah, mas, acontece, quando está chorando e penando, ele sofre igual que se fosse um menino bonzinho... Ave, vi de tudo, neste mundo! lá vi até cavalo com soluço... – o que é a coisa mais custosa que há. Bem, mas o senhor dirá, deve de: e no começo – para pecados e artes, as pessoas – como por que foi que tanto emendado se começou? Ei, ei, aí todos esbarram. Compadre meu Quelemém, também. Sou só um sertanejo, nessas altas idéias navego mal. Sou muito pobre coitado. Inveja minha pura é de uns conforme o senhor, com toda leitura e suma doutoração. Não é que eu esteja analfabeto. Soletrei, anos e meio, meante cartilha, memória e palmatória. Tive mestre, Mestre Lucas, no Curralinho, decorei gramática, as operações, regra-de-três, até geografia e estudo pátrio. Em folhas grandes de papel, com capricho tracei bonitos mapas. Ah, não é por falar: mas, desde o começo, me achavam sofismado de ladino. E que eu merecia de ir para cursar latim, em Aula Régia – que também diziam. Tempo saudoso! Inda hoje, apreceio um bom livro, despaçado. Na fazenda O Limãozinho, de um meu amigo Vito Soziano, se assina desse almanaque grosso, de logogrifos e charadas e outras divididas matérias, todo ano vem. Em tanto, ponho primazia é na leitura proveitosa, vida de santo, virtudes e exemplos – missionário esperto engambelando os índios, ou São Francisco de Assis, Santo Antônio, São Geraldo... Eu gosto muito de moral. Raciocinar, exortar os outros para o bom caminho, aconselhar a justo. Minha mulher, que o senhor sabe, zela por mim: muito reza. Ela é uma abençoável. Compadre meu Quelemém sempre diz que eu posso aquietar meu temer de consciência, que sendo bem-assistido, terríveis bons-espíritos me protegem. Ipe! Com gosto... Como é de são efeito, ajudo com meu querer acreditar. Mas nem sempre posso. O senhor saiba: eu toda a minha vida pensei por mim, forro, sou nascido diferente. Eu sou é eu mesmo. Diverjo de todo o mundo... Eu quase que nada não sei. Mas desconfio de muita coisa. O senhor concedendo, eu digo: para pensar longe, sou cão mestre – o senhor solte em minha frente uma idéia ligeira, e eu rastreio essa por fundo de todos os matos, amém! Olhe: o que devia de haver, era de se reunirem-se os sábios, políticos, constituições gradas, fecharem o definitivo a noção – proclamar por uma vez, artes assembléias, que não tem diabo nenhum, não existe, não pode. Valor de lei! Só assim, davam tranqüilidade boa à gente. Por que o Governo não cuida?! Ah, eu sei que não é possível. Não me assente o senhor por beócio. Uma coisa é pôr idéias arranjadas, outra é lidar com país de pessoas, de carne e sangue, de mil-e-tantas misérias... Tanta gente – dá susto de saber – e nenhum se sossega: todos nascendo, crescendo, se casando, querendo colocação de emprego, comida, saúde, riqueza, ser importante, querendo chuva e negócios bons... De sorte que carece de se escolher: ou a gente se tece de viver no safado comum, ou cuida só de religião só. Eu podia ser: padre sacerdote, se não chefe de jagunços; para outras coisas não fui parido. Mas minha velhice já principiou, errei de toda conta. E o reumatismo... Lá como quem diz: nas escorvas. Ahã. Hem? Hem? O que mais penso, testo e explico: todo-omundo é louco. O senhor, eu, nós, as pessoas todas. Por isso é que se carece principalmente de religião: para se desendoidecer, desdoidar. Reza é que sara da loucura. No geral. Isso é que é a salvaçãoda- alma... Muita religião, seu moço! Eu cá, não perco ocasião de religião. Aproveito de todas. Bebo água de todo rio... Uma só, para mim é pouca, talvez não me chegue. Rezo cristão, católico, embrenho a certo; e aceito as preces de compadre meu Quelemém, doutrina dele, de Cardéque. Mas, quando posso, vou no Mindubim, onde um Matias é crente, metodista: a gente se acusa de pecador, lê alto a Bíblia, e ora, cantando hinos belos deles. Tudo me quieta, me suspende. Qualquer sombrinha me refresca. Mas é só muito provisório. Eu queria rezar – o tempo todo. Muita gente não me aprova, acham que lei de Deus é privilégios, invariável. E eu! Bofe! Detesto! O que sou? – o que faço, que quero, muito curial. E em cara de todos faço, executado. Eu não tresmalho! Olhe: tem uma preta, Maria Leôncia, longe daqui não mora, as rezas dela afamam muita virtude de poder. Pois a ela pago, todo mês – encomenda de rezar por mim um terço, todo santo dia, e, nos domingos, um rosário. Vale, se vale. Minha mulher não vê mal nisso. E estou, já mandei recado para uma outra, do Vau-Vau, uma Izina Calanga, para vir aqui, ouvi de que reza também com grandes meremerências, vou efetuar com ela trato igual. Quero punhado dessas, me defendendo em Deus, reunidas de mim em volta... Chagas de Cristo! Viver é muito perigoso... Querer o bem com demais força, de incerto jeito, pode já estar sendo se querendo o mal, por principiar. Esses homens! Todos puxavam o mundo para si, para o concertar consertado. Mas cada um só vê e entende as coisas dum seu modo. Montante, o mais supro, mais sério – foi Medeiro Vaz. Que um homem antigo... Seu Joãozinho Bem-Bem, o mais bravo de todos, ninguém nunca pôde decifrar como ele por dentro consistia. Joca Ramiro – grande homem príncipe! – era político. Zé- Bebelo quis ser político. (shrink)

El acceso al Derecho y a unos servicios jurídicos básicos constituye una exigencia fundamental del Estado de Derecho. El desarrollo de aplicaciones de inteligencia artificial jurídica capaces de proporcionar un mejor conocimiento y comprensión del Derecho aplicable en cada situación particular ha difuminado, llegando incluso a eliminar en algunas áreas de la práctica legal, la distinción entre “información jurídica” y "asesoramiento legal”. A partir de ahí, la conjunción de la inteligencia artificial jurídica, la computación en la nube y las TICs (...) para producir conocimiento jurídico “customizado” y distribuirlo masivamente a través de la red está generando formas disruptivas de prestación de los servicios jurídicos que pueden ayudar a colmar bolsas hasta ahora desatendidas de necesidades jurídicas básicas. Ello requiere, sin embargo, un nuevoenfoque regulador de los servicios legales. (shrink)

Apesar de ter florescido no século XII, a tradição do Graal, remonta ao século VI, com a história da “Destruição e Conquista da Bretanha”, escrita pelo clérigo Gildas, que não parece querer retratar mais do que fatos da época envolvendo líderes locais com status de Rei, lutas pelo poder, batalhas e assassinatos em família, todavia, se alguma tradição subterrânea (prática comum entre os judeus) havia, envolvendo esses personagens, sobre isso, Gildas, nada falou. -/- A memória desses homens guerreiros volta à (...) tona em meados do ano 828, em “A História dos Britânicos”, de Nennius, e mais tarde na “História dos Reis da Grã-Bretanha”, de Geoffrey of Monmouth, entre os anos de 1138 -1139. A tradição ressurge entre os anos de 1181 e 1190, com Chrétien de Troyes, que escreve “Perceval, a História do Graal”, que fica inacabada com sua morte. Poucos anos depois, entre 1191 e 1202, Robert de Boron escreve a “História do Graal ou José de Arimatéia”, onde introduz elementos cristãos, como o cálice da Última Ceia que recolheu o sangue do Cristo. No mito, José é preso, Cristo o visita e explica os mistérios do cálice. Após deixar a prisão, José viaja com seus sogros e outros seguidores para oeste, fundando uma dinastia de guardiões do Graal, de quem o rei Artur é descendente. Quase em seguida, surge “Parzival”, de Wolfram Schenbach, escrito entre os anos de 1195 – 1215, que, sem dúvida, é a obra mais robusta em simbolismos e que maior interesse desperta; o autor, por exemplo, não se refere ao Graal como “cálice sagrado”, mas o designa como “pedra”, expurgando, por assim dizer, o simbolismo cristão posto no romance por Robert de Boron e introduzindo o simbolismo judaico. -/- Agora, a questão da literatura arturiana parece estar ligada a algum tipo de tradição marginal que remonta aos primórdios do cristianismo, similarmente à queda da Judeia, já que absorve ambos os elementos. Chrétien de Troyes, que iniciou este novo ciclo da tradição, deixa a entender que escreveu sua história a pedido de Philip I, Conde de Flandres, da Casa de Alsace, isso por que o prólogo da obra (316) é dedicada a seu patrono com altos elogios, apresentando-o como o mais bravo dos homens do Império de Roma, dedicatória similar feita a uma obra anterior, encomendada por Maria de Champagne. Outro dado que chama a atenção, é a possibilidade de Chrétien ter sido um judeu convertido, hipótese fundamentada no fato de a cidade de Troyes ter sido um grande centro de comércio e ensino judaicos, mas também pela assinatura em um de seus poemas, “Philomena”, onde se refere como “Crestien li Gois” e o termo “Goy” implicaria um judeu convertido (317). -/- Logo a seguir à obra de Chrétien, Robert de Boron retoma a tradição acrescentando motivos cristãos e, tal como seu antecessor, a serviço de um nobre, Gautier de Montbéliard (318), da Casa de Montfaucon. Apesar de a obra de Robert ter se popularizado pelos elementos novos que introduziu, não é aquela que mais desperta interesse entre os estudiosos, no entanto, a adição de símbolos cristãos em uma tradição a princípio não cristã, pode referir-se a desvio de foco, mais que a qualquer outro objetivo, ideia que é reforçada quando entendemos que os autores escrevem a pedido de determinadas famílias nobres. Quase ao mesmo tempo, surge a obra capital do romance do Graal, escrita pelo alemão Wolfram Schenbach, que, não fugindo à regra, liga sua história à Casa de Anjou, na época, a família mais poderosa na Europa Ocidental e na Terra Santa, onde seus membros se revezavam como reis de Jerusalém. Um dado curioso é que Philip I, Conde de Flandres da Casa de Alsace, patrono da Chrétien de troyes era primo em primeiro grau do Rei Balduíno, de Jerusalém, da Casa de Anjou. -/- Wolfram Schenbach cita Kyot de Provence, identificado como Guiot de Provins, como sendo sua fonte (319). Historicamente, Guiot foi um autor renomado e popular em sua época, monge e porta voz dos Templários, que escreveu, desde canções de amor, a críticas à Igreja e também canções de adoração ao Templo, o que parece indicar uma origem judaica. Segundo Wolfram, kyot encontrou na cidade de Toledo (320) um antigo manuscrito escrito por Flegetanis, um judeu forçado ao batismo cristão, contendo a história “daquilo que era chamado Graal”, esse é um ponto importante quando entendemos que estamos lidando com uma tradição judaica e não cristã. Depois de ler o manuscrito, Kyot passa a investigar alguns dados nele contido, em vários centros da Europa, buscando principalmente as obras de escrita latina, encontrando finalmente, na França, nos anais da Casa de Anjou (321) ; a história de Mazadan e o registro de sua família (322). -/- O que essa informação quer nos dizer, nas entrelinhas, é que os registros familiares de Mazadan, foram reconhecidos como sendo os mesmos dos manuscritos de Flegetanis, no entanto, alguns estudiosos de “Parzival” dão como não confiável a referência ao personagem Kyot de Provence, não o identificando a Guiot de Provins (323), talvez porque Wolfram não faz qualquer referência ao poeta até o livro oito, para, abruptamente, citá-lo no livro nove, onde explica toda a história. Quero dizer que a referência feita no livro nove e não antes, como seria habitual, denota um antigo simbolismo judaico de utilizar o algarismo “nove” como expressão da verdade (324), veja, por exemplo, a fundação da Ordem do Templo por simbólicos “nove” cavaleiros, não mais, não menos. Das obras, portanto, sobre o romance do Graal, aquela que merece estudo e investigação é Parzival, se quisermos um motivo dentre tantos, a “coisa” que os outros autores chamam Graal, Wolfram não denomina “cálice”, mas “pedra”. -/- William: Lancio; pensei ter entendido quando você falou sobre o simbolismo do cálice associado ao romance do Graal. Mas agora estou confuso, quando diz que o cálice foi um motivo cristão adaptado a essa tradição e a que merece estudo e investigação é aquela em que o Graal não é simbolizado pelo cálice e sim por uma pedra. -/- Lancio: William, quando falamos ou escrevemos sobre simbolismo, o discurso ganha muitas e diferentes interpretações e todas estarão sempre em conformidade com a capacidade daqueles ou daquelas que nos ouvem ou nos leem, mas, todos aqueles que forem além da leitura ou do simples ouvir, questionarão e esses saberão mais. Quando me referi ao cálice como símbolo, associando-o à tradição do Graal, o fiz como ilustração simbólica a uma ritualística, nesse caso; o cálice é aquele que toma variadas formas, que é maleável a diversas leituras e interpretações, que é histórico e é judeu, não é fábula e por isso é também pedra. -/- William: desculpe, Lancio, eu continuo sem entender. A que cálice que também é pedra você se refere? -/- Lancio: o mesmo símbolo que sempre representou a tradição do Graal, não em Robert de Boron, mas em Wolfram Schenbach. Novamente, William, o cálice, antes de ser um símbolo cristão pela fábula de José de Arimatéia, é um símbolo judaico e quando discorri sobre esse simbolismo, era o cálice judaico ou o que se designou chamar de cálice, que Wolfram chamou de “pedra”, o símbolo em questão. -/- William: por maior esforço de memória, eu não consigo compreender a substituição de cálice por pedra dentro do mesmo simbolismo. Quando você deu o exemplo do coração como cálice, sim, é passível de entendimento, mas substituir o coração por pedra e manter o mesmo significado simbólico? -/- Lancio: a dúvida corajosa é a boa dúvida e isso em qualquer disciplina, por ser ela capaz de provocar perguntas capitais. Em poucas palavras, com o que já ouviu; você será capaz de entender o simbolismo do cálice. Primeiro devemos buscar, nas tradições judaicas, um ato ritualístico em que o cálice participe e não é difícil encontrá-lo, pois há no seio do judaísmo uma tradição em que o cálice ou vaso de ouro, como também é chamado, participa, refere-se ao sacrifício das frutas frescas, (omer), contudo, esse simbolismo em que está inscrito o cálice, nada diz à nossa investigação, é uma tradição judaica e nela se encerra, mas não podemos dizer o mesmo da sua representação nas moedas cunhadas pelos seguidores de Judas, o Galileu, quando estes tomaram Jerusalém e o Templo em 66 DC, dando início à primeira revolta contra Roma, proporcionando ao reino judeu, um breve período independência (326). Assim, torna-se ele, o cálice, símbolo daquela revolta e mais do que isso, torna-se o cálice um símbolo em si mesmo, capaz de servir à lembrança e à memória. Quando fiz referência ao simbolismo do cálice, era a esse simbolismo que me reportava e quanto à sua metamorfose em pedra, falarei agora. -/- Wolfram chama aquilo que representa o Graal, não de “cálice”, mas de “lapsit exiliis”, cuja tradução, apesar dos esforços de pesquisa e imaginação, definitivamente não está resolvida. -/- O nome “lapsit exillis” reúne assim como o nome “Lazalies”, “Mazadan” ou “Terdelaschoye”, um sentido propositadamente ambíguo, por isso há sempre dificuldade quanto a seu estudo (337), se é possível encontrar um tímido consenso sobre o significado da palavra lapsit, como sendo “pedra”, no que se refere à palavra composta, entretanto, não há consenso algum quanto ao significado, sendo muitas e corajosas, as interpretações que se tem buscado dar, inclusive com o sentido de “pedra do exílio” ou “pedra exilada”(338), que embora esteja no cesto das interpretações fantasiosas, devo dizer que não deveria, porque “pedra” é uma palavra largamente utilizada nos escritos judaicos com sentido além do literal, significando família, isso é possível devido a composição das palavras na língua hebraica, constituídas em sua maioria por duas ou mais palavras menores, assim pedra, “even”, soletrado, alef, beit, nun, é um acrônimo para av - ben, que significa “pai e filho”, representando a palavra pedra, esse conceito. -/- Esse simbolismo permeia toda a literatura judaica cristã (339). Quando, por exemplo, se diz em determinado versículo que Jacob pegou “pedras” e colocou sob sua cabeça como travesseiro e em outro versículo que Jacob ao acordar tirou a “pedra”, no singular, que tinha posto anteriormente sob sua cabeça; isso revela uma aparente discrepância, no entanto, isso significa, à luz dos intérpretes da Lei, que as “pedras”,no plural, significam os 12 filhos de Jacob, as 12 tribos de Israel que se fundiram em um só povo, uma só nação, uma só “pedra.”(340) Portanto, chamar o Graal por “lapsit exiliis” ou “pedra exilada” ou “pedra do exílio” ou ainda “pedra no exílio”, pelo simbolismo hebreu, significa o mesmo que dizer; família exilada, família do exílio ou família no exílio, termo aplicável ao povo judeu em geral e às famílias judias em particular, mas por ser o romance do Graal uma tradição relacionada a uma família específica, é a essa família que devemos buscar. (shrink)

Review by A. Kanamori, Boston University (author of The Higher Infinite), review in The Bulletin of Symbolic Logic: “Notwithstanding and braving the daunting complexities of this labyrinth, José Ferreirós has written a magisterial account of the history of set theory which is panoramic, balanced and engaging. Not only does this book synthesize much previous work and provide fresh insights and points of view, but it also features a major innovation, a full-fledged treatment of the emergence of the set-theoretic approach (...) in mathematics from the early nineteenth century. Much of history is in the details, and much of good history is in tone, emphasis, and the drawing together of different strands. Without being Whiggish, Ferreirós is never far from major synthetic themes, themes that in the main work toward balance and pull back from excesses of emphasis of some recent histories. The main criticism of the book would have to be on matters of broad interpretation. Yet, Ferreirós brings a considerable mathematical acuity and expertise to his enterprise, and this makes his viewpoints the more compelling.” . (shrink)

El 10 de octubre de 2016 se celebró, en la Facultad de Filosofía de la Universidad Complutense, un encuentro titulado Ramón enseñó en público su Arte - Raimundus Artem suam publice legit. Coloquio 700 aniversario de Ramon Llull, auspiciado por el Departamento de Filosofía y Sociedad, y organizado por José Luis Villacañas y José Higuera Rubio. En el marco de esa jornada, José Luis Villacañas sugirió la posibilidad de publicar los resultados de este encuentro en una entrega (...) especial de la revista ASHF, y encargó a los editores del monográfico un estudio bibliográfico de la obra de Llull y de la historia del lulismo. Debido al gran número de compromisos asumidos durante el aniversario luliano algunos de los participantes de aquella reunión postergaron su contribución. Por lo tanto, ofrecemos en este número especial los resultados del coloquio, enriquecidos con otras aportaciones que surgieron en el contexto del aniversario luliano celebrado en Santa fe de Bogotá durante la exposición bibliográfica que la Biblioteca Nacional de Colombia dedicó a la figura de Llull y a las ediciones que conserva de su obra recogidas por las bibliotecas coloniales neogranadinas. La convergencia de estos trabajos y de sus autores ha tomado algún tiempo, percance agravado por las contingencias ocurridas el año anterior. Sin embargo, esperamos que este volumen permita al lector aproximarse tanto a la obra luliana como a su variada y prolongada recepción. (shrink)

The paper argues against Sosa’s claim that sensitivity cannot be differentially supported over safety as the right requirement for knowledge. Its main contention is that, although all sensitive beliefs that should be counted as knowledge are also safe, some insensitive true beliefs that shouldn’t be counted as knowledge are nevertheless safe.

Evolutionary game theory and public goods games offer an important framework to understand cooperation during pandemics. From this perspective, the COVID-19 situation can be conceptualized as a dilemma where people who neglect safety precautions act as free riders, because they get to enjoy the benefits of decreased health risk from others’ compliance with policies despite not contributing to or even undermining public safety themselves. At the same time, humans appear to carry a suite of evolved psychological mechanisms aimed at curbing (...) free riding in order to ensure the continued provision of public goods, which can be leveraged to develop more effective measures to promote compliance with regulations. We also highlight factors beyond free riding that reduce compliance rates, such as the emergence of conspiratorial thinking, which seriously undermine the effectiveness of measures to suppress free riding. Together, the current paper outlines the social dynamics that occur in public goods dilemmas involving the spread of infectious disease, highlights the utility and limits of evolutionary game-theoretic approaches for COVID-19 management, and suggests novel directions based on emerging challenges to cooperation. (shrink)

The dialogue Bruno of 1802 is arguably the natural starting point for any investigation on the concepts of finitude, evil and human freedom in Schelling’s middle metaphysics. In this dialogue the author elaborates for the first time in his system a concept of freedom and independence of the finite, which extends via his reformulation in Philosophy and Religion of 1804 to the Freedom Essay of 1809 and beyond to the works of 1810 and 1811 – Stuttgart Private Lectures and The (...) Ages of the World. The central ontological problem of the dialogue relates to the possibility of a separation between the absolute and the world as space of finite beings, which, according to the system of identity first presented in 1801, cannot exist as such. The question we will then address concerns the status of the finite as such and how would it be possible to admit both its existence for consciousness and the positing of an absolute and infinite principle of philosophy. We will show how Schelling’s interest shifts, almost unintentionally, from the infinite principle to the finite as such, as a principle of freedom and self-initiation independent of the real. (shrink)

Empirical reports on scientific competition show that scientists can be depicted as self-interested, strategically behaving agents. Nevertheless, we argue that recognition-seeking scientists will have an interest in establishing methodological norms which tend to select theories of a high epistemic value, and that these norms will be still more stringent if the epistemic value of theories appears in the utility function of scientists, either directly or instrumentally.

The history of modern feminist political theories is often framed in terms of the already existing theories of a number of radical nineteenth-century men philosophers such as James Mill, John Stuart Mill, Charles Fourier, Karl Marx, and Friedrich Engels. My argument takes issue with this way of framing feminist political theory by demonstrating that it rests on a derivation that remains squarely within the logic of malestream political theory. Each of these philosophers made use of a particular discursive trope that (...) linked the idea of women's emancipation with the idea of social progress. I argue that this trope reproduced the masculinist signification and symbolism inherent in their particular political philosophies. I argue for a more positive, less masculinist, account of the history of feminist political thought. (shrink)

This work gives a new argument for ‘Empirical Philosophy of Mathematical Practice’. It analyses different modalities on how empirical information can influence philosophical endeavours. We evoke the classical dichotomy between “armchair” philosophy and empirical/experimental philosophy, and claim that the latter should in turn be subdivided in three distinct styles: Apostate speculator, Informed analyst, and Freeway explorer. This is a shift of focus from the source of the information towards its use by philosophers. We present several examples from philosophy of mind/science (...) and ethics on one side and a case study from philosophy of mathematics on the other. We argue that empirically informed philosophy of mathematics is different from the rest in a way that encourages a Freeway explorer approach, because intuitions about mathematical objects are often unavailable for non-mathematicians. This consideration is supported by a case study in set theory. (shrink)

ABSTRACT I argue that some of the central doctrines of Wittgenstein's Tractatus Logico-Philosophicus can be seen as addressing the twin problems of semantic unity and...

Este trabajo tiene el objetivo de mostrar que actualmente la bioética, si bien requiere de la aplicación de conocimientos de disciplinas heterogéneas, afronta diversas polémicas que tienen una estructura filosófica. Para sustentar una perspectiva filosófica como problema central, el método de abordaje de la presente propuesta contempla un análisis acerca del tipo de indagaciones que caracterizan a la bioética, la delimitación del objeto que estudia, las propuestas metodológicas más relevantes y aquellas alternativas de búsqueda que pretenden tomar distancia de la (...) reflexión filosófica, paralelamente a las variadas conceptualizaciones que parten de la moral y desembocan en la casuística. El argumento central es que la bioética atiende a incertidumbres morales que surgen en la interacción con la vida, estas son el objeto sobre el que reflexiona la ética, y si la ética es una disciplina que se resuelve apelando a los métodos de la filosofía, con este trabajo se pretende concluir que la bioética necesariamente ha de tener una estructura filosófica. (shrink)

This paper offers an analysis of how the American criminal justice system sets unfair constraints on the epistemic agency of detained subjects and promotes unfair negative consequences on the exerc...

Models represent their target systems in one way or another. But what does it mean for a model to represent something beyond itself? This paper details different aspects of this problem and argues that the semantic view of theories does not provide us with an adequate response to any of these.

This article evaluates the following four theses about bodily experience and self-consciousness: Descartes's thesis ; Kant's thesis ; Locke's thesis ; and Merleau-Ponty's thesis. I argue that they are all true.

James Shaw has written an excellent book on Wittgenstein’s rule-following considerations. It manages to provide fresh perspectives on a topic on which it seemed.

Understanding compositional practices is a major goal of musicology and music theory. Compositional practices have been traditionally viewed as disembodied and idiosyncratic. This view makes it hard to integrate musical creativity into our understanding of the general cognitive processes underlying meaning construction. To overcome this unnecessary isolation of musical composition from cognitive science, in this conceptual analysis, we approach compositional processes with the analytic tools of blending theory, material anchoring, and enaction. Our case study is Iannis Xenakis’ use of sieves (...) for distributing rhythmic patterns in Psappha. Though disregarded in previous accounts, the timeline and the gearwheel provide crucial conceptual templates for anchoring Xenakis’ idea of time for this score. This case study of conceptual integration templates for temporal representation seeks to gain insight into musical creativity, embodiment, and blending, especially into how virtual interactions with material structures facilitate the construction of complex meanings. (shrink)

Marko Jurjako’s article “Self-deception and the selectivity problem” (Jurjako 2013) offers a very interesting discussion of intentionalist approaches to self-deception and in particular the selectivity objection to anti-intentionalism raised in Bermúdez 1997 and 2000. This note responds to Jurjako’s claim that intentionalist models of self-deception face their own version of the selectivity problem, offering an account of how intentions are formed that can explain the selectivity of self-deception, even in the “common or garden” cases that Jurjako emphasizes.

I take issue with Robert Brandom’s claim that on an analysis of knowledge based on objective probabilities it is not possible to provide a stable answer to the question whether a belief has the status of knowledge. I argue that the version of the problem of generality developed by Brandom doesn’t undermine a truth-tracking account of noninferential knowledge that construes truth-tacking in terms of conditional probabilities. I then consider Sherrilyn Roush’s claim that an account of knowledge based on probabilistic tracking (...) faces a version of the problem of generality. I argue that the problems she raises are specific to her account, and do not affect the version of the view that I have advanced. I then consider Brandom’s argument that the cases that motivate reliabilist epistemologies are in principle exceptional. I argue that he has failed to make a cogent case for this claim. I close with the suggestion that the representationalist approach to knowledge that I endorse and Brandom rejects is in principle compatible with the kind of pragmatist approach to belief and truth that both Brandom and I endorse. (shrink)

Recent Descartes scholarship has revised the traditional view of the Cartesian project as one of strictly deductive rationalism. This revision has particularly stressed the role of science in Descartes’ thought. The revisionist conception of Descartes also downplays the significance of the sceptical arguments offered in the First Meditation, seeing them as tools for ‘turning the mind away from the senses’ in the interest of Cartesian science, rather than as reflecting genuinely epistemological concerns. This paper takes issue with this aspect of (...) the revisionist reading of Descartes. It argues that seeing scepticism as critically important for Descartes is independent of interpreting him as a canonical rationalist. In fact, it is precisely Descartes’ scientific thought and practice which make scepticism such a problem for him. (shrink)

A down-to-earth admission of abstract objects can be based on detailed explanation of where the objectivity of mathematics comes from, and how a ‘thin’ notion of object emerges from objective mathematical discourse or practices. We offer a sketch of arguments concerning both points, as a basis for critical scrutiny of the idea that mathematical and social objects are essentially of the same kind—which is criticized. Some authors have proposed that mathematical entities are indeed institutional objects, a product of our collective (...) imposition of function onto reality (the phrase comes from Searle) and of surrogation or hypostasis. Yet there are significant disanalogies between the typical social objects and mathemata, on which basis I argue that one should make a clear distinction between both. The comparison of mathematical with social objects helps understanding how non-physical objects can figure prominently in our explanations of reality. Yet mathematical objects have a different kind of cognitive grounding, and the more elementary of them emerge under relatively very simple sociocultural conditions. The differences are also reflected in the wide scope of use of mathematical concepts, and the much higher degree of variation found among social objects. On the basis of all of these features, I defend the thesis that one can significantly distinguish degrees of objectivity, and I use the distinction to articulate a graded ontology where one can locate the different kinds of mathematical and social objects. (shrink)

David Miller’s defense of a state’s presumptive right to exclude non-refugee immigrants rests on two key distinctions. The first is that immigration controls are “preventative” and not “coercive.” In other words, when a state enforces its immigration policy it does not coerce noncitizens into doing something as much as it prevents them from doing a very specific thing (e.g., not entering or remaining within the state), while leaving other options open. Second, he makes a distinction between “denying” people their human (...) rights and “deterring” people from exercising their human rights. On this view, when those assigned to protect or fulfil human rights are also tasked with performing immigration enforcement duties, undocumented immigrants are not being denied their human rights, even when this deters them from exercising those rights. In this article, I argue that Miller’s two distinctions have an implication that he might not have foreseen. Specifically, I argue that these distinctions provide ideological cover for what has come to be known as “crimmigration” and that we have strong reasons for wanting our theory of immigration justice to reject this, even when doing so leaves open the possibility for an indirect open-borders argument. (shrink)