_El intelectual plebeyo. Vocación y resistencia del pensar alegre _es la continuación del trabajo que Javier López Alós sintetizó en _Crítica de la razón precaria. La vida intelectual ante la obligación de lo extraordinario_. En esta nueva obra el autor focaliza en la reflexión sobre la figura del intelectual en nuestros días, destacando la perplejidad y el malestar como dos bases presentes en las trayectorias tanto de los investigadores consagrados, como de los más jóvenes. A través del concepto del “intelectual (...) plebeyo” proyecta una reivindicación, una articulación del malestar que explora el potencial movilizador de la conciencia de desigualdad e injusticia del intelectual. El concepto de vocación, apunta López Alós, ha sido modulado para convertirse en una herramienta para la explotación y la servidumbre voluntaria. Frente a esto, su propuesta trata de centrarse en una práctica intelectual alternativa que supere la ideología neoliberal, por lo que el concepto “intelectual plebeyo” pretende politizar la posición precaria de gran parte de las personas que se dedican al trabajo intelectual. Así, “plebeyo” contiene un gran potencial movilizador, una conciencia de la desigualdad y la injusticia, así como una toma de postura ante estas. (shrink)

Resumo "O candomblé aceita o homossexualismo porque é uma religião que não tem pecado. Não interessa se você seja homem, mulher ou gay. Não importa a opção sexual. (...) Você pode ver. É uma religião de homossexuais". É assim que um filho-de-santo responde a uma pergunta sobre a notável presença de homossexuais iniciados na religião dos orixás. Se comparadas a outras denominações hostis e indiferentes às orientações não-heterossexuais, o candomblé e outras devoções afro-brasileiras são, de fato, mais tolerantes à participação (...) de homossexuais, permitindo-lhes ocupar todos os postos previstos na hierarquia ritual. Embora estejam entre as expressões religiosas que menos discriminam o indivíduo por razões de preferência sexual, percebemos por meio da literatura especializada e de uma pesquisa de campo, realizada na região metropolitana de São Paulo, que os candomblecistas também empregam em seus discursos argumentos ou narrativas míticas, certos princípios e valores seculares articulados à moralidade cristã e que dão sustentação à hierarquia de sexo/gênero - conforme alguns sacerdotes, as categorias homem/mulher e masculino/feminino devem corresponder às expectativas sociais esperadas para cada ser sexuado. Em virtude disso, tratar de homossexualidade nas comunidades-terreiro, ao contrário do que possa parecer, é um tema delicado, restrito e rodeado de tabus. Palavras-chave: Candomblé; Gênero; Sexualidade; Homossexualidade." Candomblé accepts homosexualism because it is a religion where sin does not exist. It does not matter whether you are a man, a woman or gay. Your sexual choice does not matter. [...] You can see it. It is a religion of homosexuals." This is how a filho-de-santo answers a question about the remarkable presence of homosexuals initiated into the orixás ' religion. If compared to other denominations, hostile or indifferent to nonheterosexual orientations, candomblé and other Afro-Brazilian religions are indeed more tolerant to the participation of homosexuals, allowing them to hold all positions in the ritual hierarchy. However, based on the literature and on a field research carried out in the São Paulo metropolitan region, we realized that those affiliated to candomblé , although following one of the religions with the lowest degree of prejudice against individuals due to their sexual preference, also employ in their discourse arguments or mythical narratives, secular principles and values articulated with Christian morality, which support the sex/gender hierarchy: according to some priests, man/woman and male/female categories must correspond to the social expectations of each sexual being. Thus, on the contrary, approaching homosexuality in Afro-Brazilian religious communities is a delicate and restricted matter, surrounded by taboos. Key words: Candomblé; Gender; Sexuality; Homosexuality. (shrink)

Este relato de experiência apresenta resultados da pesquisa sobre a Saúde em Santo Amaro: a partir dos saberes tradicionais das rezadeiras/benzedeiras que teve por objetivo analisar as práticas medicinais e espirituais com o sagrado. A pesquisa etnográfica foi realizada com as rezadeiras, dessa forma, estabelecendo fronteiras com os rituais de cura, fé e devoção, nos processos de aprendizagem, aos mais variados tipos de doenças, as rezas e as curas, sendo assim, realizadas por elas. As rezadeiras/benzedeiras são mulheres cujo valor histórico, (...) tornando-se as suas benzeduras símbolo de resistência humana, na sua prática sobre as benzeduras. Entretanto, vale fomentar na pesquisa, sobretudo, as suas práticas também estão relacionadas a conhecimentos católicos, indígena, africana, com seus “cânticos” e “rezas” religiosas, trazendo consigo o desejo da fé de resultar o seu trabalho por alcances estabelecidos nas suas práticas reverenciadas assim as pessoas que procuram por elas. O objeto é tentar caminhar ao longo da história, em conjunto com as práticas religiosas, percebendo as inúmeras implicações produzidas pela sociedade. O contexto etnográfico da pesquisa foi na cidade de Santo Amaro. Palavras-chave: Saúde, Benzedeira, Espiritualidade. (shrink)

Fábio Alves dos Santos (1954-2013) cursou Pedagogia, Ciências Sociais e Teologia, era Especialista em Filosofia da Religião (PUC Minas), Advogado (PUC Minas) e Mestre em Direito Constitucional (UFMG). Lecionou na PUC Minas como professor de Cultura Religiosa e depois como professor no Curso de Direito, atuando principalmente no Serviço de Assistência Judiciária – SAJ, especialmente cuidado de causas populares como as da ASMARE (Associação dos Catadores de Papel, Papelão e Material Reaproveitável de Belo Horizonte), da Pastoral de Rua, da (...) Pastoral Carcerária, de movimentos de “Sem Casa”, de ocupações e tantos outros grupos. Fábio sofria de grave problema de visão há mais de 15 anos. Quase ficou cego depois de diversas cirurgias de miopia. Isso, porém, não o impedia de seguir seu constante compromisso com as lutas populares. Na última entrevista que concedeu, menos de um mês antes de sua morte (19 de outubro de 2013), depois de duro sofrimento de quase dois anos, no tratamento de um câncer no pâncreas, conta um pouco de sua vida, sua luta e sua percepção de várias realidades, especialmente da Igreja e da pastoral. Militante formado na Teologia da Libertação, de profunda espiritualidade, marcada por traços da religiosidade popular nordestina e comprometida com a libertação, Fábio Alves também buscou em sua vida abrir-se à teologia do pluralismo religioso, especialmente com o Santo Daime, em cuja tradição religiosa chegou a ser “fardado”, mantendo uma profunda atitude espiritual aberta ao diálogo inter-religioso. Sua primeira publicação foi “Começo de mundo novo: sofrimento, luta e vitória dos posseiros de Santana dos Frades”, Sergipe, numa versão popular em 1981 e outra pela Editora Vozes (1990). Fruto de sua dissertação de mestrado, publicou o livro “Direito Agrário: política fundiária no Brasil (1995). Em 2001 saiu seu último livro, uma coletânea de artigos publicados em diversos jornais: “Em defesa da vida”. Num artigo em Horizonte (2004), juntamente com o advogado, amigo e colega Prof. Cristiano de Melo Bastos, discutiu “A prática jurídica na missão da PUC Minas”. Palavras-chave : Teologia da Libertação. Militância. Igreja Católica. Pastoral. Lutas populares. (shrink)

This paper proposes an integrated-structure notion of interlevel emergence, from a dynamic relational ontological perspective. First, I will argue that only the individualist essentialism of atomistic metaphysics can block the possibility of interlevel emergence. Then I will show that we can make sense of emergence by recognizing the formation of structures of transformative and interdependent causal relations in the generation and development of a particular class of mereological complexes called integrated systems. Finally, I shall argue that even though the emergent (...) structural attributes of such systems are not micro-determined nor micro-reducible, they can still be accounted for by an interlevel integrative neo-mechanistic form of explanation. (shrink)

The 27th February, 2010 an 8.8 Mw earthquake upset Chile. A year after, the writer Juan Villoro published 8.8: El miedo en el espejo, a story by means of a catharsis telling his own experience throughout the earthquake. Villoro’s aim is to demonstrate that people’s psychological guaranties have fallen down together with the buildings’ walls. The Mexican writer describes his staying at the Hotel San Francisco in Santiago de Chile, which held out against the earthquake shocks but entrapped several Latin-American (...) writers as well as Villoro. All the writers were guests at the Congreso Iberoamericano de Literatura Infantil y Juvenil. Villoro book’s purpose is to reflect upon how fear impacts the human beings. (shrink)

In the literature on enculturation—the thesis according to which higher cognitive capacities result from transformations in the brain driven by culture—numerical cognition is often cited as an example. A consequence of the enculturation account for numerical cognition is that individuals cannot acquire numerical competence if a symbolic system for numbers is not available in their cultural environment. This poses a problem for the explanation of the historical origins of numerical concepts and symbols. When a numeral system had not been created (...) yet, people did not have the opportunity to acquire number concepts. But, if people did not have number concepts, how could they ever create a symbolic system for numbers? Here I propose an account of the invention of symbolic systems for numbers by anumeric people in the remote past that is compatible with the enculturation thesis. I suggest that symbols for numbers and number concepts may have emerged at the same time through the re-semantification of words whose meanings were originally non-numerical. (shrink)

L’article explore l’acte notarié établi par Catalina de los Santos à Garachico (Tenerife) en 1593. Elle s’identifie comme mulâtresse, veuve, vecina de Santo Domingo sur l’île d’Española, et propriétaire du navire sur lequel elle voyage. Elle s’était rendue à Séville où elle avait fait affaire avec divers marchands et avait acheté une cédule royale (dont le nom du bénéficiaire a été laissé en blanc), lui permettant de voyager. Durant son voyage de retour, elle séjourne à Garachico dans la maison (...) d’un marchand qui héberge également ses « serviteurs et esclaves ». Elle signe de son nom à la fin. Le statut social et les activités commerciales de Catalina de los Santos la distinguent de la grande majorité des Africains et des personnes d’ascendance africaine qui résidaient dans la région à la fin du xvie siècle, nous obligeant à envisager un champ d’actions plus large pour les femmes d’ascendance africaine dans les ports maritimes des Caraïbes espagnoles. (shrink)

This ground-breaking book considers current perspectives on special education reform in the Asia-Pacific region. It has a major focus on a new era of special education, and how this relates to education reform towards inclusive education. With major changes being proposed under current educational reform and confusion as to how to instigate these measures, this book provides ways to better prepare teachers. It is helpfully divided into three different sections of education reform: "Education Reform in the Asia-Pacific region" reviews broad (...) trends and issues in special education across the region, including Taiwan, Korea, Australia, India, China and Hong Kong. "Preparing Teachers to work in Inclusive Classrooms" focuses on curricula and pedagogical practices for teacher education. This section considers different approaches to preparing teachers such as cross-categorical, collaborative, innovations, and the impact of teachers’ attitudes, perceptions and concerns on inclusion. "Effective Special & Inclusive Practices" draws upon evidence–based research to provide best practice models to assist in developing inclusive school communities. Each section addresses a list of objectives and questions; suggests best practice pedagogy; and concludes with a support section with useful websites and suggested professional development activities. This book will interest teachers, teacher educators, university lecturers in education and post graduate students. (shrink)

IntroductionIndividuals with high scores of perceived stress are more likely to develop arterial hypertension than those with low levels of stress. In addition to this, AH and stress are both independent risk factors for executive function impairment and worse quality of life. Therefore, strategies to control and cope with emotional stress are of paramount importance. However, less is known about the association of PS with EF, QoL, and coping in individuals with hypertension. This study aimed to evaluate the association of (...) PS with EF performance, coping strategies use, and QoL in a sample of hypertensive patients.MethodsWe assessed a group of 45 hypertensive individuals. The EF evaluation was: Frontal Assessment Battery; Controlled Oral Word Association Test—FAS; Letter-Number Sequencing subtest from the Wechsler Adult Intelligence Scale—Third Edition ; Digit Span subtest from the Wechsler Memory Scale-Revised and Wisconsin Card Sorting Test. The type and frequency of coping strategies used were measured by the Brief Coping with Experienced Problems Scale. The World Health Organization Quality of Life Questionnaire Bref was applied to measure QoL. The associations of the PS with EF performance, coping strategies, and QoL were investigated using univariate and multiple linear regression models adjusted for age, sex, education, systolic pressure, and depression symptoms.ResultsIn the multivariate analyses, higher PS was an independent predictor for a lower frequency of emotion-focused strategy use. However, PS was not significantly related to EF and Qol in this sample. The lower the PS, the greater the use of emotion-focused coping.ConclusionHypertensive individuals with high PS use less frequently positive emotion-focused coping strategies. (shrink)

Epistemological disjunctivism is a philosophical theory that has received special attention in the recent years. Particularly because it has been seen by many as a way of renewing discussions that range from the nature of justification of our daily beliefs to the possibility of unveiling the structure of the problem of radical skepticism and of responding to it. Duncan Pritchard is one of the authors who have offered a particular view of disjunctivism and ways of conceiving of disjunctivist treatments to (...) such questions. His work has as its main source of inspiration the seminal work of John McDowell. In this paper, I present a way of understanding the problem ofradicalskepticism and the mannerin which epistemological disjunctivism aimsto offer solutionsto it. In orderto do that, I present McDowell’s general proposal and discuss in which way his account differs from Pritchard’s own disjunctivism. At the end, I try to show how Pritchard’s approach tries to respond to radical skepticism not only by appealing to a disjunctivist reading of our epistemic position, but also by offering a revision of our structure of reasons. (shrink)

We study an alternative embedding of IPC into atomic system F whose translation of proofs is based, not on instantiation overflow, but instead on the admissibility of the elimination rules for disjunction and absurdity. As compared to the embedding based on instantiation overflow, the alternative embedding works equally well at the levels of provability and preservation of proof identity, but it produces shorter derivations and shorter simulations of reduction sequences. Lambda-terms are employed in the technical development so that the algorithmic (...) content is made explicit, both for the alternative and the original embeddings. The investigation of preservation of proof-reduction steps by the alternative embedding enables the analysis of generation of “administrative” redexes. These are the key, on the one hand, to understand the difference between the two embeddings; on the other hand, to understand whether the final word on the embedding of IPC into atomic system F has been said. (shrink)

This book is a large-scale historical reconstruction of liberal legalism, from its inception in the mid-nineteenth century, the moment in which the jurists forged the alliance between political liberalism and legal expertise embodied in classical private law doctrine, to the contemporary anxiety about the possibility of both a liberal solution to the problem of political justification and of law as a respectable form of expert knowledge. Each stage in the history is a moment of synthesis between a substantive and a (...) methodological idea. The former is the liberal political theory of the period, purporting to provide a solution to the problem of political justification. The latter is a conception of legal method or science, supposedly vindicating the access of the expert to the political choices embodied in the law. Thus, each moment in the history of liberal legalism integrates a political theory with a jurisprudential conception. Although it reaches the unsettling conclusion that liberal legalism has largely failed by its own standards, the book urges us to avoid quietism, skepticism or cynicism, in the hope that a deeper understanding of the fragility of our values and institutions inspires a more thoughtful, broadminded and nurtured citizenship. (shrink)

O presente trabalho objetiva discutir e analisar criticamente a representação de mulheres nos espaços de poder. O estudo adota como ferramenta analítica a standpoint theory, epistemologia feminista crítica às concepções tradicionais da teoria do conhecimento, e tem por marco teórico as reflexões trazidas pela teoria democrática sobre inclusão social nos espaços de poder.

Muitos chamam a era em que atualmente vivemos como a Era da Informação. Isso porque vivemos em um mundo altamente conectado onde o fluxo de informação é constante. Uma das principais fontes de informação nos dias de hoje é a Internet, seja através de pesquisas no Google, seja através do testemunho de nossos amigos ou empresas em que confiamos, através das redes sociais. Este artigo visa realizar uma análise desde um ponto de vista da epistemologia social e de uma epistemologia (...) dos vícios para se responder uma pergunta que vem sendo feita em diversas pesquisas de psicologia experimental: O uso da Internet nos torna intelectualmente viciosos? A conclusão a que chego é a de que sim, em determinados contextos, o uso da Internet nos torna intelectualmente viciosos. Para chegar a esta conclusão, analiso um experimento realizado em uma pesquisa de psicologia experimental que afirma que a Internet nos torna intelectualmente arrogantes e uma resposta desde um ponto de vista da epistemologia que defende que este uso pode promover talvez mais virtudes. Em seguida considero a arquitetura da internet dentro de um contexto informacional específico para poder chegar à conclusão de que a internet, em determinados contextos, nos torna sim intelectualmente viciosos. (shrink)

This paper focuses on the ways in which national identities are staged in recent film and theatre productions in Estonia. We want to complement the prevalent approaches to nationality, where the role of theatre and film as modellers of national identity are undervalued. National identity is a complex term that presupposes some clarification, which we gave by describing its dynamics today; its relation to ethnic identity, a thread between the lived and declared national identities, and the relevance of culture-based national (...) identity. Herein we consider the concept of staging to have two implications: as an aesthetic term it incorporates an artistic process, comprising several devices and levels; as a concept in cultural theory it describes cultural processes in which something is set on stage for public reflection. Accordingly, in our analysis we considered national identities in theatre and film stagings in both senses. The results of our analyses demonstrated that our hypothesis about emerging new national identities in Estonia was valid, though deconstructed and hybrid national identities are not exactly and absolutely new types of identities but rather strategies of creating space for new identities to develop. A deconstructed national identity refers to the state of high self-reflexivity in which the existing elements of national identity are re-examined, recontextualised and re-evaluated. Further, a hybrid national identity demonstrates the diversity and coexistence of the components of national identity. Both strategies of staging are characteristic of the transformation of national identities, confirming that a single homogenous staging of national identity seems to be replaced by bringing multiple new self-models on stage. (shrink)

This paper focuses on the ways in which national identities are staged in recent film and theatre productions in Estonia. We want to complement the prevalent approaches to nationality (Anderson 1983; Gellner 1983; Bhabha 1990), where the role of theatre and film as modellers of national identity are undervalued. National identity is a complex term that presupposes some clarification, which we gave by describing its dynamics today; its relation to ethnic identity, a thread between the lived and declared national identities, (...) and the relevance of culture-based national identity. Herein we consider the concept of staging to have two implications: (1) as an aesthetic term it incorporates an artistic process, comprising several devices and levels; (2) as a concept in cultural theory it describes cultural processes in which something is set on stage for public reflection. Accordingly, in our analysis we considered national identities in theatre and film stagings in both senses. The results of our analyses demonstrated that our hypothesis about emerging new national identities in Estonia was valid, though deconstructed and hybrid national identities are not exactly and absolutely new types of identities but rather strategies of creating space for new identities to develop. A deconstructed national identity refers to the state of high self-reflexivity in which the existing elements of national identity are re-examined, recontextualised and re-evaluated. Further, a hybrid national identity demonstrates the diversity and coexistence of the components of national identity. Both strategies of staging are characteristic of the transformation of national identities, confirming that a single homogenous staging of national identity seems to be replaced by bringing multiple new self-models on stage. (shrink)