In this paper, we describe the spiritual and kinship alliances between heads of an urban Santo Daime church from Rio de Janeiro and some leaders of the Yawanawá people from the Amazonian region. We suggest that these alliances involve exchanges and dialogical relationships that hold different meanings for the diverse social actors that take part in them. Further, we argue that equivocation and functional misunderstandings have an important role in these multidirectional dialogues. Based on this case study, we approach the (...) Yawanawá strategies for capturing otherness, and the insertion of the daimistas in the indigenous sociality networks. We focus especially on the Yawanawá mode of producing kin by capturing non-indigenous people and their participation in exchange networks that encompass multiple regimes of value. From the daimista point of view, we describe these relationships using the native category of “eclecticism.” We suggest that the daimistas attempt to translate the Yawanawá shamanic knowledge and the consumption of the “forest medicines,” experiencing the performance of “becoming indigenous.”. (shrink)

In this paper, we describe the spiritual and kinship alliances between heads of an urban Santo Daime church from Rio de Janeiro and some leaders of the Yawanawá people from the Amazonian region. We suggest that these alliances involve exchanges and dialogical relationships that hold different meanings for the diverse social actors that take part in them. Further, we argue that equivocation and functional misunderstandings have an important role in these multidirectional dialogues. Based on this case study, we approach the (...) Yawanawá strategies for capturing otherness, and the insertion of the daimistas in the indigenous sociality networks. We focus especially on the Yawanawá mode of producing kin by capturing non‐indigenous people and their participation in exchange networks that encompass multiple regimes of value. From the daimista point of view, we describe these relationships using the native category of “eclecticism.” We suggest that the daimistas attempt to translate the Yawanawá shamanic knowledge and the consumption of the “forest medicines,” experiencing the performance of “becoming indigenous.”. (shrink)

A questão da origem do poder político, na visão do filósofo contratualista inglês Thomas Hobbes, estabelece que o mesmo não está fundado nem vontade divina, nem na natureza, mas criado por um ato deliberado da vontade humana. Sendo criado por meio de um contrato, ou seja, uma transferência do direito natural à liberdade e à igualdade a um representante comum, o Estado, também chamado de Leviatã, é definido pelo autor como um Deus mortal. O objetivo do presente artigo é analisar (...) de que maneira a concepção moderna do Estado, caracterizado a partir do século XVII, está fundada tanto em seu caráter laico, quanto artificial. (shrink)

RESUMO:O presente artigo pretende abordar a forma original com a qual Rousseau focaliza a questão da origem do poder político, tema que é central na teoria política moderna. Em sua obra Do Contrato Social, o autor examina as razões, aparentemente paradoxais, pelas quais alguém, nascido livre, se escravizaria voluntariamente, obedecendo a outro e não a si próprio. Distanciando-se da influência de Hobbes e Locke, o autor apresenta a tese do contrato social, fundado no conceito de vontade geral, como o único (...) meio pelo qual o indivíduo se realizaria enquanto ser humano. Ao assumir sua condição de cidadão, unindo-se a todos em vista do bem comum e não obedecendo a ninguém a não ser a si próprio, o mesmo adquire tanto a igualdade quanto a liberdade civil, condições sem as quais deixaria de existir. Somente dessa forma, cada cidadão, exercendo seus direitos e deveres, seria detentor de parcela da soberania, enquanto membro da vontade geral, no direito de legislar. ABSTRACTThe article aims at discussing the new approach proposed by Rousseau regarding the question of the origin of political power, which is a central aspect of modern political theory. In his masterpiece The Social Contract, the author analyzes the apparently paradoxical reasons why someone born free could become a slave by his own free will, and, as such, subject to the authority of one other than himself. Going beyond the influence of Hobbes and Locke, the author presents the thesis of the social contract, based on the concept of the general will and considered the only way through which man can realize the human condition. By achieving the condition of citizen, each one as his own master and uniting with all others and looking toward the common good, man can reach the necessary conditions for his own existence: the conditions of equality and liberty. (shrink)

Versiones revisadas de las conferencias pronunciadas en el congreso "Pensamiento, arte, poesía.

This study casts light on how the issue of childlessness is portrayed in the Bible. The discussion begins with a commentary on Michal’s story, which provides the foundation for further reflection on how childlessness was dealt with in the biblical world, especially in the situations where no miraculous divine solutions were provided. Several humanly devised solutions, acceptable and practiced in the ancient world are presented. The last part of the paper focuses on the more eschatological view of human existence provided (...) in the New Testament, showing that childlessness is a form of suffering included in the promise of redemption brought about by the inauguration of God’s kingdom. As such the response of the redeemed community is to be characterized by love and compassion. (shrink)

Las acciones que articulan simbióticamente élites empresariales y políticas, mafias, grupos militares legales e ilegales, se posibilitan bajo la búsqueda de dos fines: uno, reordenar el territorio de manera violenta hiper-acumulando tierras, con el fin de salvaguardar sus intereses económicos e inversiones; dos, hiper-acumular poder político con el fin de sostener sus privilegios, usando dicho poder para la reconfiguración del diseño institucional y la planeación de los territorios imponiendo sus condiciones. Este fenómeno que marca la historia de Colombia es lo (...) que ampliamente podríamos comprender como Criminalidad Corporativa Instaurada. Es el caso y modelo impuesto en el Urabá el cual se fue extendiendo al resto del país. (shrink)

El 24 de marzo de 2016, por medio de la Resolución del Consejo de Ministros n. 21/2016, el Gobierno de Portugal, a través del Ministerio de Ciencia, Tecnología y Educación Superior, anunció el compromiso de la ciencia con los principios y prácticas de Ciencia abierta. La misma resolución obligó al MCTES a crear un Grupo de Trabajo Interministerial con la misión de presentar una propuesta de Plan Estratégico para la implementación de una Política Nacional de Ciencia Abierta. El grupo de (...) trabajo incluyó cuatro subgrupos: acceso abierto y datos abiertos, infraestructura y preservación digital, evaluación científica y responsabilidad social. En este artículo se presenta el conjunto de recomendaciones que el subgrupo de evaluación científica, en articulación con los demás, considera fundamentales para la implementación de prácticas de ciencia abierta, dirigidas a los agentes políticos, así como a las entidades productoras, evaluadoras y financiadoras de la ciencia. [pt] Em 24 de março de 2016, através da Resolução do Conselho de Ministros nº 21/2016, o Governo de Portugal, através do Ministério da Ciência, Tecnologia e Ensino Superior, anunciou o compromisso da ciência com os princípios e práticas da ciência aberta. A mesma resolução mandata o MCTES a criar um grupo de trabalhointerministerial com a missão de apresentar uma proposta de Plano Estratégico para a implementação de uma Política Nacional de Ciência Aberta. O grupo de trabalho incluiu quatro subgrupos - acesso aberto e dados abertos, infraestruturas e preservação digital, avaliação científica e responsabilidade social científica. Neste artigo apresenta-se o conjunto de recomendações que o subgrupo de avaliação científica, em articulação com os restantes, entende serem fundamentais para a implementação de práticas de ciência aberta dirigindo-se a agentes políticos, bem como a entidades produtoras, avaliadoras e financiadoras de ciência. (shrink)

This article presents a study that identifies the gender dynamics prevailing in a specific context of tokenism – elementary school teaching – in which the members of an otherwise socially dominant group are proportionally scarce – men. The results contradict Kanter’s theory by showing that male elementary school teachers do not experience the tokenism dynamics. In line with Williams’ gender perspective and Amâncio’s gender symbolic asymmetry, the article finds that although men constitute a small minority in elementary education, they do (...) not lose the social advantages they generally have: on the contrary, they seem rather to gain several privileges. Indeed, the results show strong links between the tokenism dynamics and gender asymmetry, putting the token men at an advantage. Thus, tokenism seems to be limited to maintaining the gender social order. (shrink)

This text suggests that imagination is a powerful tool that can be used creatively or destructively, and argues that by becoming more conscious of how we use fantasy and are affected by it, we can learn to apply imagination more constructively.

En este ensayo sucinto y cargado de significado se reflexiona sobre un Mundo, no disuelto en el nihilismo cáncer de Occidente sino dispensador de espacios y tiempos a través del hombre. El Mundo como Vacío, donde se construyen precarios lugares habitables, ajustando tradiciones a necesidades, e integrando procesos inventivos en un esquema global de asignación de puestos.

Resenha de: OLIVEIRA, Paula Ramos. Filosofia Para a Formação da Criança. São Paulo: Pioneira Thomson Learning, 2004.

ABSTRACT This study analyses the impact of Oswald Spengler’s work in Spain during the interwar period. It proceeds with three steps as follows: The first part investigates the reception of Spengler’s historic morphology of cultures in the so-called circle of the Revista de Occidente. The second part delves into the early echo of Spengler’s work among the Spanish left up to the Second Spanish Republic. The third part focuses on the impact of Spengler’s historic morphology among conservative traditionalists and members (...) of the radical right prior to the Spanish Civil War. This analysis point towards broad, transideological debate on Spengler in Spain that the Spanish right then usurped and radicalised during the 1930s. (shrink)

This article will contrast two portrayals of Protagoras: one in the "Theaetetus," where Socrates discusses Protagorean theory and even comes to his defense by imitating the deceased sophist; and another in the "Protagoras," where Socrates recounts his encounter with the sophist. I suggest that Plato wants listeners and readers of the dialogues to hear the dissonance between the two portraits and to wonder why Socrates so distorts Protagoras in the "Theaetetus." Protagoras in the "Protagoras" behaves and speaks in ways that (...) are incompatible with the Protagorean position presented in the "Theaetetus.". (shrink)

From modest beginnings, the conglomerate Odebrecht became one of the most relevant actors of development for Brazil and Latin America. By 2010, the conglomerate was elected the best family business in the world. Annual revenues rose from US$ 24 billion in 2008 to US$ 41.8 billion in 2014. However, by 2015 Odebrecht was in a very different situation, embroiled in a multi-billion-dollar corruption scandal. To illegally secure more than 100 projects, Odebrecht had paid approximately US$ 788 million in bribes across (...) 12 countries. Corruption was not new in Latin America, but so many powerful people facing jail time in the region certainly was. In 2016, Odebrecht agreed to pay a record breaking fine of US$ 2.6 billion for violating the Foreign Corrupt Practice Act. This case describes Odebrecht’s corruption scandal, touching on possible causes, the company’s handling of the criminal allegations, and probable defenses to protect against future setbacks. (shrink)

In this paper, drawing on evidence internal to the Platonic dialogues (supplemented with some ancient testimonia), I answer the question, “How did Plato teach in the Academy?” My reconstruction of Plato’s pedagogy in the Academy is that there was a single person who read the dialogue aloud like a rhapsode (this is in contrast to the dramatic theatrical hypothesis, in which several speakers function as actors in the performance of a dialogue). After the rhapsodic reading, students were allowed to ask (...) that portions of the text to be re-read, to ask a question about the text, and were encouraged to enter into a broader conversation about the topic and themes brought out by the text. This later pedagogical method of interrogating and investigating a dialogue is of more importance than the mere reading of a dialogue. I contend that Plato’s experiences teaching were woven into some of the dialogues, and that Plato’s pedagogy reflects some of the ways that he taught in the Academy. I propose that excellent points made by students may have been written into revised forms of the dialogue. And not only good points, but also mistakes in reasoning may have been added into the dialogues. I suggest that the way certain dialogues are organized with “guest lecturers” and “tag-team” philosophical debates reflect Plato’s pedagogy in the Academy. Plato’s broadmindedness, his openness to various and opposing viewpoints, is also evident from both outside and inside of the dialogue. Lastly, drawing on the idea of Socratic mimēsis, I give a plausible curriculum for how Plato may have used the dialogues to teach them: he had his students “play” with them. Plato may have asked his students to enter into the roles of the characters in the dialogues to better understand them and the type of person they represent. Plato may have also asked students to take over from the position of the character in the dialogue and to suggest a better, truer account of things than what the characters said or did. (shrink)

In the "Republic," Plato has Socrates attack poetry’s use of mimēsis, often translated as ‘imitation’ or ‘representation.’ Various scholars (e.g. Blondell 2002; Frank 2018; Halliwell 2009; K. Morgan 2004) have noticed the tension between Socrates’ theory critical of mimēsis and Plato’s literary practice of speaking through various characters in his dialogues. However, none of these scholars have addressed that it is not only Plato the writer who uses mimēsis but also his own character, Socrates. At crucial moments in several dialogues, (...) Socrates takes on a role and speaks as someone else. I call these moments “Socratic mimēsis.” While previous commentators have noticed some of these moments, they have either overstated their rarity or they have not studied them collectively. My dissertation is the first in-depth investigation of this phenomenon in the dialogues. Socrates’ dramatic imitation of others is way of teaching in a voice separate from his own, and it is also a way for Plato to speak to, and to educate, different kinds of audiences. Although “Socratic mimēsis” occurs throughout the Platonic corpus, I focus on three passages from three different dialogues, which are paradigm instances: [1] in the "Crito" Socrates plays the part of ‘the Laws’ (50a-54c); [2] in the "Theaetetus" he acts the part of ‘Protagoras’ (166a-168c); and [3] in the "Menexenus" he recites a funeral speech learned from ‘Aspasia’ (236d-249c). Instead of one-sidedly reading the dialogues as either only literary works of art or as only a series of philosophical arguments, this study gleans philosophic insights from the literary and dramatic details of the dialogues. In chapter one I argue that in the "Crito" Socrates tries to convince Crito of a universal and absolute ethics based on never committing injustice, but Crito is not able to understand. In order to make Crito more just—but not yet at the level of Socratic ethics—Socrates creates ‘the Laws’ to persuade Crito to expand his personal notion of justice. Socrates instills a political obedience in place of Crito’s existing lawlessness as a second-best recourse. Plato expects the astute listener or reader to see the contrast between Socrates’ earlier ethical principles, said in his own voice, with what he says in the voice of ‘the Laws.’ In chapter two I argue that in the part of the "Theaetetus" where Socrates defends Protagoras (often called ‘the Defense’), Socrates, by imitating ‘Protagoras,’ is actually criticizing Protagorean relativism. The Protagorean theory cannot account for mimēsis and Socrates’ mimetic act performatively contradicts the identity of appearance and reality, which the theory presupposes. Finally, in chapter three I argue that in the Menexenus the funeral oration that Socrates recounts for Menexenus that he heard from ‘Aspasia’ is actually a disguised criticism of political rhetoric and of Athenian imperialism. Although the speech is never interrogated within the dialogue, Plato provokes the listener or reader outside the dialogue to question its message and to see how it conflicts with many of Socrates’ positions in other dialogues. Beyond reconsidering the long-standing and persistent view that Plato was against poetry and mimetic performance, I re-examine the role that performance and role-playing can have in philosophy and pedagogy more generally. Actors, by taking on other personas, and audience members, in observing actors and their actions, are both involved in acts of imagination that can expand their horizon of thinking and feeling. (shrink)

Die Schutzgottheit der Stadt Mesambria war Apollon, dessen Epiklesen hier jedoch unbekannt sind. Ich bringe hier eine Argumentation zur Identifizierung einer solchen Epiklese. Apollon Agyeus, der Torhüter und Übelabwehrer, gilt als dorischer Gott der Einwanderung, Eroberung und Inbesitznahme. Der Agyeus wird auch mittels Steinsymbolen desselben Namens dargestellt . In Mesambria fehlt die unmittelbare Bezeugung des Agyeuskultes, es kommen aber Funde aus der Stadt Anchialos zur Hilfe. Diese, ursprünglich ein phrurion der ionischen Nachbarstadt Apollonia, wurde von Mesambria erobert und blieb in (...) der hellenistischen Zeit unter deren Herrschaft oder zumindest Einfluß. Die Kulte in Anchialos wiederspiegeln jene von Mesambria, wie angesichts des Kultes der Demeter Malophoros und jenem der ägyptischen Gottheiten gezeigt werden kann. Aus Anchialos sind Münzen mit der Darstellung des agyeus-Pfeilers bekannt. Das Vorkommen von Symbolen eines ausgesprochen dorischen Kultes läßt sich durch den Einfluß Mesambrias erklären, woraus hervorgeht, daß es den Kult des Apollon Agyeus auch dort gab.The main god of Mesambria was Apollo, whose cult epithets are however unknown here. I bring here arguments for the identification of one such epithet. Apollo Agyeus, the guardian of gates and repeller of evil, was also the Dorian god of immigration, conquest and occupation. The Agyeus was also represented by means of stone symbols of the same name . At Mesambria, the direct attestation of the Agyeus cult is lacking, but we can use discoveries from the city of Anchialos. This was initially a phrurion of the Ionian neighbour city of Apollonia; it was conquered by Mesambria and during the Hellenistic epoch it remained under Mesambrian rule or at least influence. The cults of Anchialos mirror those of Mesambria, as can be shown based on the cults of Demeter Malophoros and on the cult of the Egyptian gods. From Anchialos come coins with the image of the agyeus-pillar. The appearence of symbols of an explicitly Dorian cult can only be explained by the influence of Mesambria, which means that the cult of Apollo Agyeus was also present there. (shrink)

We introduce frame-equivalence games tailored for reasoning about the size, modal depth, number of occurrences of symbols and number of different propositional variables of modal formulae defining a given frame property. Using these games, we prove lower bounds on the above measures for a number of well-known modal axioms; what is more, for some of the axioms, we show that they are optimal among the formulae defining the respective class of frames.

This study examines the relationship between cooperative business relations in small businesses and environmental protection, one of the most important policies of social responsibility in manufacturing. We reviewed the literature and carried out an empirical study of 930 small manufacturing firms in Spain. Results indicate that small businesses that maintain and improve their cooperative relations through business networking with universities, competitors, suppliers and customers spend more on environmental protection. The managerial, practical, research and policy implications of the obtained research findings (...) are discussed. (shrink)

This is a short entry on "Metatheatre" in Section 4, "Concepts, Themes and Topics Treated in the Dialogues," in The Bloomsbury Handbook of Plato, edited by Gerald Press and Mateo Duque.

This is a short entry on "Comedy" in Section 3, "Important Features of the Dialogues," in The Bloomsbury Handbook of Plato, edited by Gerald Press and Mateo Duque.

At the end of the first hypothesis, Parmenides gets Aristotle to agree that being [οὐσίας] must be in time; that is, that being must partake in at least one of the temporal modes: either to have been in the past, to be in the present, or it will be in the future (140e-142a). If this is true, then “the one does not partake in being” (141e7-8), meaning temporal being—to which Aristotle agrees, saying “Apparently not” (141e9). Parmenides then gets Aristotle to (...) agree that “Therefore, ‘the one’ in no way is” (141e9-10). This, however, contradicts the very first premise that begins Parmenides’ entire gymnastic exercise, “if one is” (137c4). The problem with the previous conclusion—that to be is to be in time—is that in professing his assent to it, Aristotle, in fact, gainsays it. He performatively contradicts the very thing he wants to assert. Aristotle answers Parmenides question, “Therefore could something partake of being in any way other than in one of those ways?” (141e7-8) with a two-word answer in Greek: “οὐκ ἔστιν [It’s not possible].” We can, therefore, ask of the very claim Aristotle is making—that it is impossible for something to be and not be in time—when in time does it hold true? At what time is it “not possible [οὐκ ἔστιν]” for something to not partake of temporal being? Is it not possible only in the present moment, in the past, or in the future? If Aristotle’s assertion is to have any force it must hold always. It has the same tenselessness as mathematical propositions, like ‘1+1=2.’ Forms, like mathematical entities, must necessarily have atemporal existence. Accordingly, in atemporally maintaining that anything that is must be in time, Aristotle undermines his own assertion. He performatively contradicts the very thing that he wants to affirm. (shrink)

b>—Several paradigms (e.g. change blindness, inattentional blindness, transsaccadic integra- tion) indicate that observers are often very poor at reporting changes to their visual environment. Such evidence has been used to suggest that the spatio-temporal coherence needed to represent change can only occur in the presence of focused attention. However, those studies almost always rely on explicit reports. It remains a possibility that the visual system can implicitly detect change, but that in the absence of focused attention, the change does not (...) reach awareness and consequently is not reported. To test this possibility, we used a simple change detection paradigm coupled with a speeded orien- tation discrimination task. Even when observers reported being unaware of a change in an item’s orientation, its nal orientation effectively biased their response in the orientation discrimination task. Both in aware and unaware trials, errors were most frequent when the changed item and the probe had incongruent orientations. These results demonstrate that the _nature _of the change can be represented in the absence of awareness. (shrink)

"Research directions on interaction. This article proposes to consider interaction as a concept and an object of study based on pragmatics and textual linguistics, according to three approaches: discursive genres (Kerbrat-Orecchioni, 1990, 1992), place relationships (Vion, 1992), dialogism and polyphony (Bakhtine, 1970, 1984 and Ducrot, 1980, 1984). These approaches are illustrated by the analysis of several interaction situations: a political debate organised on Romanian television during the 2004 election campaign, two extracts from literary works Les Parents terribles by Jean Cocteau (...) and La chute by Albert Camus, and a forum in the newspaper Le Figaro (09/2009). Keywords: interaction, communicational trope, place relationships, dialogism, polyphony. ". (shrink)

COVID-19 has resulted in extraordinary disruptions to the higher education landscape. Here, we provide a brief report on 295 students’ academic perceptions and emotional well-being in late May 2020. Students reported the high levels of uncertainty regarding their academic futures as well as significant levels of stress and difficulty coping with COVID-19 disruptions. These outcomes were related to the higher levels of neuroticism and an external locus of control. Female students reported worse emotional well-being compared to males, and the students (...) of color reported the significantly higher levels of stress and uncertainty regarding their academic futures compared to White students. These results suggest that some students may be at particular risk for academic stress and poor emotional well-being due to the pandemic and highlight the urgent need for intervention and prevention strategies. (shrink)