In this paper, we investigate the ultimate bound set and positively invariant set of a 3D Lorenz-like chaotic system, which is different from the well-known Lorenz system, Rössler system, Chen system, Lü system, and even Lorenz system family. Furthermore, we investigate the global exponential attractive set of this system via the Lyapunov function method. The rate of the trajectories going from the exterior of the globally exponential attractive set to the interior of the globally exponential attractive set is also obtained (...) for all the positive parameters values a,b,c. The innovation of this paper is that our approach to construct the ultimate bounded and globally exponential attractivity sets assumes that the corresponding sets depend on some artificial parameters ; that is, for the fixed parameters of the system, we have a series of sets depending on λ and m. The results contain the known result as a special case for the fixed λ and m. The efficiency of the scheme is shown numerically. The theoretical results may find wide applications in chaos control and chaos synchronization. (shrink)

Despite the increasing number of studies on user experience and user interfaces, few studies have examined emotional interaction between humans and deformable objects. In the current study, we investigated how the anthropomorphic design of a flexible display interacts with emotion. For 101 unique 3D images in which an object was bent at different axes, 281 participants were asked to report how strongly the object evoked five elemental emotions (e.g., happiness, disgust, anger, fear, and sadness) in an online survey. People rated (...) the object’s shape using three emotional categories: happiness, disgust–anger, and sadness–fear. It was also found that a combination of axis of bending (horizontal or diagonal axis) and convexity (bending convexly or concavely) predicted emotional valence, underpinning the anthropomorphic design of flexible displays. Our findings provide empirical evidence that axis of bending and convexity can be an important antecedent of emotional interaction with flexible objects, triggering at least three types of emotion in users. (shrink)

Resumo: A prática de 70 anos da Nova China mostra que nosso Partido tem, de forma permanente, valorizado e fortalecido a liderança do trabalho ideológico, fator essencial para que a nação chinesa consiga o salto de rica e poderosa, e consolide continuamente a posição dominante do partido. As sucessivas lideranças coletivas do partido exploraram e inovaram a teoria da ideologia socialista em diferentes períodos da história da China, em vista da situação internacional e doméstica, fornecendo ao PCCh uma base teórica (...) científica e diretrizes de ação para romper as barreiras ideológicas em sua regra de longo prazo. Mao Tsé-Tung fez contribuições históricas significativas para explorar o caminho para o novo socialismo chinês, projeto institucional, inovação teórica e construção ideológica. O objetivo deste estudo é combinar os princípios básicos marxismo com a realidade específica da China, apresentar de forma criativa os princípios básicos e as direções básicas da construção da ideología nacional e elaborar sistematicamente a conotação essencial, a ideologia orientadora, os objetivos primários, a natureza fundamental e o camino de realização da construção da ideología socialista. Este estudo mostra que o primeiro salto teórico da localização da ideología marxista na China lançou uma base sólida para construir um país científico e completo e um sistema ideológico nacional científico e completo. (shrink)

Physical activity and sedentary behaviour have been linked to the mental health of children and adolescents, yet the timing of behaviours may play a role in this relationship and clarifying this could inform interventions. We explored cross-sectional associations of PA and SED in varying time segments throughout the school day with the mental health of school-aged children and adolescents from rural Northeastern Ontario, Canada. A total of 161 students wore accelerometers for 8 days and completed a self-report survey. Mental health (...) was measured using the Strengths and Difficulties Questionnaire. Accelerometer-measured SED, light PA, and moderate and vigorous PA were estimated in the time-segments before school, school time, after school, and evenings. Associations were tested with multilevel linear regressions while adjusting for confounding factors. Students spent 72.6 min in MVPA, 209.0 min in LPA, and 621.0 min in SED per day. Daily SED was associated with less conduct problems. Evening LPA was inversely associated with hyperactivity, while SED was associated with hyperactivity and with peer problems before school, and during school. No associations were observed for MVPA, emotional symptoms, or prosocial behaviour. In conclusion, displacing SED with LPA in some specific periods of the day may benefit the mental health of students; taking this into account could strengthen interventions. (shrink)

Physiological responses in futsal have not been studied together with temporal information about the players’ stay on the court. The aim of this study was to compare heart rate and blood lactate concentration responses between 1-H and 2-H considering the time of permanency of the players on the court at each substitution in a futsal match. HR was recorded during entire match and [La−] was analyzed after each substitution of seven players. %HRmean and [La−] mean did not differ between 1-H (...) and 2-H. Time in intensity zones of 50–100 %HRmax differed only in 60–70 %HRmax. HR coefficient of variation throughout the match was low and among the four outfield players on the court. Substitutions, time of permanence on the court, ratio between time in- and out-ratio on the court also were similar between 1-H and 2-H. Balancing the number of substitutions, and the In:Outcourt ratio of players in both halves of the match, playing lower time at 1-H, ~8 min for each participation in the match, made it possible to maintain intensity of the match in 2-H similar to the 1H. These results are a good guidance to coaches and for application in future studies. (shrink)

كتاب مهم موجه إلى كل معلم ومتعلم في عصر اندثرت به هذه الآداب أو تكاد تندثر مما يؤثر على سير عمليتي التعليم والتعلم.

Therapeutic strategies capable of inducing and enhancing prosthesis embodiment are a key point for better adaptation to and acceptance of prosthetic limbs. In this study, we developed a training protocol using an EMG-based human-machine interface that was applied in the preprosthetic rehabilitation phase of people with amputation. This is a case series with the objective of evaluating the induction and enhancement of the embodiment of a virtual prosthesis. Six men and a woman with unilateral transfemoral traumatic amputation without previous use (...) of prostheses participated in the study. Participants performed a training protocol with the EMG-based HMI, composed of six sessions held twice a week, each lasting 30 mins. This system consisted of myoelectric control of the movements of a virtual prosthesis immersed in a 3D virtual environment. Additionally, vibrotactile stimuli were provided on the participant’s back corresponding to the movements performed. Embodiment was investigated from the following set of measurements: skin conductance response, crossmodal congruency effect, ability to control the virtual prosthesis, and reports before and after the training. The increase in the skin conductance response in conditions where the virtual prosthesis was threatened, recalibration of the peripersonal space perception identified by the crossmodal congruency effect, ability to control the virtual prosthesis, and participant reports consistently showed the induction and enhancement of virtual prosthesis embodiment. Therefore, this protocol using EMG-based HMI was shown to be a viable option to achieve and enhance the embodiment of a virtual prosthetic limb. (shrink)

Em sua obra principal, o bispo franciscano Álvaro Pais elenca as principais heresias contra a fé cristã. Reserva uma parte significativa a combater três “erros” de Marsílio de Pádua: as afirnações de que o papa pode ser julgado pelo imperador, que o poder do papa não é superior ao de qualquer presbitero e que, morto o papa, o poder retorna ao imperador. Estuda-se a maneira como tais afirmações são refutadas e conclui-se que Álvaro não dispunha do texto marsiliano, e sim (...) de reportação do mesmo e que repete nessa obra o que já escrevera em outra. (shrink)

Neste artigo, o autor começa por discorrer sobre os últimos anos de vida do Doutor Subtil, marcados pelo célebre conflito em torno às relações de poder, ocorrido entre Filipe IV "O Belo", rei da França, e o papa Bonifácio viu, por causa das posições que ele assumiu e de sua relação com a questão da origem da propriedade e da autoridade secular. Para o Menorita escocês tanto a propriedade ou o domínio particular sobre os bens quanto a autoridade secular foram (...) instituídas pelos seres humanos, não por Deus, após a Queda Original, porque condiziam melhor com sua nova condição, influenciada por suas más inclinações. Por isso, foi necessário que houvesse uma autoridade política e leis por ela promulgadas, a fim de regular a convivência social. Os ensinamentos de Escoto sobre esses assuntos significam a via media entre as teses extremistas propostas, de um lado, pelos defensores da hierocracia pontifícia e, de outro, pelos assessores de Filipe IV. /// The author starts the article with a consideration of the last years of Duns Scotus' life, which was particularly marked by the famous conflict, around the relations of power, occurred between Philip IV, "The Fair", king of France, and Pope Boniface VIII, because of the positions which the scotch Friar assumed regarding the question about the origin of property and about the origin of the secular authority. As a matter of fact, for Duns Scotus, both the property and the political authority were established by men, after the Original Fall, not by God, because they are more in consonance with the new condition of humans, marked by their bad passions. Therefore, it was necessary to have a political authority able to promulgate laws in order to regulate the social life. The article shows that the teaching of Duns Scotus about these subjects constitutes a via media between the extremist doctrines professed, on the one hand, by the defenders of the hierocracy and, on the other, by the assessors of Philip IV. (shrink)

◎孔子為何周遊列國？因為沒有一個國君想用儒家治國，他只好到處教書遊說。 ◎秦國用法家統一天下，漢高祖劉邦用道家蓄積國力，直到漢武帝登基，儒家才被注意。 ◎儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 ◎儒學就像作業系統，幾千年來更新過四次版本，孔子的儒學不等於現在的儒學。 作者馬大勇，清華大學、上海交通大學國學特聘教授。 曾被推舉為最受歡迎的中文教授。 在本書中，他將儒家文明分為五個時期： 孔子奠基期、孟子成熟期、兩漢經學期、宋代理學期和明代心學期。 解析儒家思維是如何像電腦作業系統一樣，歷經四次的版本更新， 從原本的中庸之道、民為貴、君為輕的民主思想， 一步步變成君權神授，天人感應， 成為各朝代帝王穩固皇權的最佳推手。 就此儒學變成帝王學，開啟了千年以來人民為皇權奴隸的中央集權體制。 ◎孔子的儒學，是教你如何當君子 《論語》中，仁字出現了104次，禮字出現74次， 孔子的重要理念「中庸之道」，更成為宋元以後科舉考試的必讀書。 這個具有人道主義的思維，為何不被當時的統治者如春秋諸侯或秦國採納？ 因為亂世中，做君子的好處太少，當小人能得到的利益比較多。 ◎孟子是民主思想的啟蒙者，但被後代皇帝刪掉了 孟子思想的最大亮點就是「民為貴，社稷次之，君為輕」， 這套民主思維後來為何會消失？ 因為明太祖朱元璋看到「君為輕」三個字，就把《孟子》一書狠狠摔地上， 刪節版《孟子》就此誕生，往後一百年，學生學到的孔孟儒學知識都是不完整的。 ◎因為董仲舒的「特殊解釋」，從此百家遭罷黜，皇帝獨尊儒術 秦國用法家思想滅六國一統天下，漢高祖劉邦用道家治國，修生養息， 兩大皇權都對儒家思維沒興趣，直到漢武帝劉徹時期， 董仲舒為了拍皇帝馬屁，重新解釋，儒術從此轉化帝王術。 他口中的儒教，跟孔孟闡述的儒學，哪裡不一樣？差在造神。 ◎宋元明清重新詮釋儒學，想當官者必讀四書 宋、元之後，孔子的《中庸》又重新被提起， 因為它教你用大學之道維持國家秩序。 儒學家朱熹更讓《四書集注》成為為官者的必讀聖書。 至於為什麼是宋朝與明朝，跳過了大唐盛世？ 因為東漢黨錮之禍殺害許多知識分子，儒家文化走向低谷； 南北朝興盛佛教；至於唐朝則儒、釋、道並重。 直到韓愈寫的《原道》為儒家文明打下基礎，在宋代發揚光大。 打天下靠武力，龍椅要坐穩就靠統治， 儒家思想如何經過五階段改造，從民主思維變中央集權， 而且延續千年「至今」不墜。 本書特色 儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 孔子的儒學，如何經過五階段改造，從民主思維變中央集權。 名人推薦 淡江大學中文系教授／高柏園.

Modernism; philosophical aspects; culture conflict; influence; East and West; intellectual life; 21st century.

[1 without special title]-- 2. Baʻda al-raḥīl.

Ben shu wei wo she chong dian tu shu hua xia wen ku ru xue shu xi zhong di yi ben. Gai shu yi jian ming de wen zi gou le le Gu Yanwu, Wang Fuzhi, Huang Zongxi san wei Ming mo da ru sheng huo de shi dai bei jing, hong ru de sheng ping jing li, ta men de xue shu zao yi (zhu yao zhi ta men zai ru xue fang mian de cheng jiu), cheng yu jiao (...) you yi ji san wei zai li shi shang de di wei he gong xian, ta men ren sheng de kan ke du lai ling ren bu sheng xi. (shrink)

kerekh 1. Av-Hanaḳah -- kerekh 2. Haskamah mi-daʻat-Ṭeḥol -- kerekh 3. Ṭerefah-Milah -- kerekh 4. Mimun ha-refuʼah-Sodiyut refuʼit -- kerekh 5. Sikun ʻatsmi-Ḳaṭan -- kerekh 6. Reʼot-Torat ha-musar.

Human beings pass through a series of life stages since birth. These stages beginning at the infancy even in the mother’s womb are accompanied with a period extending to the senescence and the last stages of the life. Creation of human beings and various stages of the life are mentioned in the Qurʾān. Besides, it is referred to the senescence. In addition to the expressions sheikh, shayb, ʽajūz and kibar indicating to the senescence, ardhal al-ʿumur is also pointed out in (...) the Qurʾān in this regard. This article aims to identify in which context and meaning the wording regarding ardhal al-ʿumur and senescence are used in the Qurʾān and to reveal the relation between these terms. Since, the term ardhal al-ʿumur and senile dementia are directly correlated in the commentaries usually and the interpretations build the perception that these two expressions are almost synonyms. Are ardhal al-ʿumur and dementia closely associated with each other? Are the other terms in the Qurʾān indicating to the senescence correlated with the dementia? Our study aims to explain the expression ardhal al-ʿumur in the Qurʾān in this regard. Furthermore, the other terms regarding the senescence expressed in the Qurʾān are reviewed in this respect. SUMMARY The Qurʾān tells the creation of human beings and refers to the various stages of their lives as well. The explanations beginning with the creation state the prenatal period, infancy and childhood, adolescence and adulthood of human beings. The Qurʾān refers to the senescence as well, the last stage of the life. In this regard, ardhal al-ʿumur, sheikh, shayb, ʽajūz and kibar are the terms in the Qurʾān associated with the senescence. Especially nowadays, the senescence is a considerable focus of the science, besides being mentioned in the Qurʾān. This article discusses the subject scientifically as well. The senescence is defined with various aspects since it expresses a period having physical, psychological and social dimensions. Furthermore, certain classifications regarding the senescence are made and physiological changes associated with the chronological age are more emphasized. It has been indicated that the senescence is divided into two: biological and chronological aging. According to this chronological aging is the same for everyone while biological aging varies from individual to individual. The senescence is acknowledged as the last development stage of the human life in terms of social sciences and considered as an on-going universal process between birth and death. Therefore, the senescence is interpreted relatively while the aging is interpreted universally. So, everyone gets old; however, the senescence means a life period varying from individual to individual. The senescence affects the individual both health-wise and psychologically, sociologically and economically. In other words; the senescence, a tough period, is a phenomenon which deeply affects the human beings and all their characteristics making them exist. The senescence is addressed in the Qurʾān with various expressions. Ardhal al-ʿumur, foremost among these, is mentioned twice in the Qurʾān (al-Nakhl 16/70, al-Ḥac 22/5). The exegetes generally consider ardhal al-ʿumur as the physiological exhaustion of an individual due to aging and as the period when dementia is experienced. The characteristics of the stage called as ardhal al-ʿumur in the Qurʾān are explained with the following statement: turning into a person who does not know anything from the person who used to know many things. Just because of this sentence, ardhal al-ʿumur is construed with dementia. Are arzali’l-ʽumur and dementia directly interrelated? This article also reviews the other terms stated in the Qurʾān regarding the senescence from this aspect. Sheikh, another expression stated in the Qurʾān regarding the senescence, is mentioned four times (Hūd 11/72, Yūsuf 12/78, al-Qaṣaṣ 28/23, al-Muʼmin 40/67) and it is described with the word kabīr in two of them. The lexical meaning of sheikh is an old person in terms of age and appearance. Moreover, sheikh is used as an adjective to describe the individuals who have wisdom in customs. So, the word sheikh both means an individual who is well on in life and is the expression of supremacy in terms of knowledge and experience. Shayb, another expression stated in the Qurʾān regarding the senescence, is mentioned three times (Maryam 19/4, al-Rūm 30/54, al-Muzzammil 73/17) and means hair greying and describes a physiological change in the senescence. ʽAjūz stated in the Qurʾān for the senescence is mentioned in four different chapters (Hūd 11/72, al-Shuʽarā’ 26/171, al-Ṣāffāt 37/135, al-Dhāriyāt 51/29) and expresses incapacity of performing many actions. ʽAjūz is another expression in the Qurʾān meaning elderliness. The senescence is implied with this expression too; however, the dementia is not mentioned. Kibar, the last wording associated with the senescence, is mentioned in six verses (al-Baqara 2/266; Āl-i-ʽImrān 3/40, Ibrāhim 14/39, al-Hicr 15/54, al-Isrā 17/23, Maryam 19/8). The word kibar means the senescence and physical power loss; nevertheless, is not interpreted as dementia. To our knowledge, the explanations regarding the senescence and dementia in most of the commentaries cannot be corresponded in the Qurʾān as if they are synonyms. This perception can be generated due to the statements pointing out the dementia in the lexical meaning of ardhal al-ʿumur. It is understood in the light of the data acquired by today’s science that the dementia is not a natural result of the senescence but rather one of its risks, which is already proved by the fact that the science discusses the dementia separately from normal aging process. Therefore, there is not a general picture of dementia including all elders. Thus, it is possible to define ardhal al-ʿumur as a later part of life which includes some elders and affects them physiologically, psychologically, sociologically, etc., in addition, they lose their mental faculties in that period. Each expression regarding the senescence in the Qurʾān reveals the picture of the senescence pursuant to the integrity of the Qurʾān. The senescence in the Qurʾān is an ineluctable reality. The fact that this period is clearly expressed in the verses aims that this reality can be perceived by human beings and they can be prepared for this period. Some problems that elders experience are also mentioned in the Qurʾān. When the other terms in the Qurʾān associated with the senescence apart from ardhal al-ʿumur are reviewed, it is seen that the aforementioned problems that may be observed at later ages are hair greying, bone diseases, incapability and weakness in doing some actions. Today, there are various disciplines concerning the elders and the information obtained from these disciplines shows that these problems are a lot more than the ones mentioned in the Qurʾān. However, it is not expected that the Qurʾān discusses the facts as a science book since it is a holy book. When ardhal al-ʿumur is evaluated in the light of scientific data, it appears as a sickness period when some elders experience mental problems such as dementia/blackout. On the one hand, there will be elders who experience these problems; on the other hand, there will be some who do not. All expressions regarding the senescence in the Qurʾān do not lead to the fact that the aging leads to the dementia directly. Ardhal al-ʿumur within the integrity of the Qurʾān expresses that senile dementia affects some individuals while it has not any impact on the others. Therefore, ardhal al-ʿumur is one of the life stages affecting not every elder but some of them. The fact that different terms are stated in the Qurʾān regarding the elders points out various aspects of the aging process creating different effects. The second important reason why the aging is mentioned in the Qurʾān is to emphasize the value of the elders and the respect that should be showed to them. Besides, it is also underlined in the Qurʾān that the elders are so precious that they cannot be left alone socially and psychologically. Furthermore, the elders are the individuals worthy of love and being valued. Thus, it is suggested in the Qurʾān to love, respect and honour the elders and to live with them regardless of whether they will experience ardhal al-ʿumur or not. Therefore, the human beings are reminded to look after the elders, esteem them materially and morally, as they deserve, and to act considering the characteristics of this period. (shrink)

Em boa parte do Artigo 68 do Livro Primeiro de seu Estado e Pranto da Igreja, Álvaro Pais, O. Min. (c. 1270-1349) refuta 5 proposições com implicações políticas atribuídas a Marsílio de Pádua (1280-1342). Neste artigo, analisamos a refutação dessas proposições feitas pelo Menorita galego, comparando-as, de um lado, com os textos, efetivamente escritos pelo Médico paduano, que se encontram em sua obra Defensor da Paz (1324) e, de outro, cotejando-o com uma Epistula ad quosdam cardinales, de autoria do mencionado (...) Frade, escrita pelo menos dois anos antes. Desse estudo resultaram as seguintes conclusões: 1 – Frei Álvaro, sem fazer nenhuma alusão, apoiou-se basicamente na mencionada Epistula. 2 – Sob o aspecto doutrinal, essencialmente, não há diferença entre ambos os textos alvarinos. 3 – Nos dois textos, o Franciscano galego não compulsou o Defensor da Paz, tendo utilizado as teses que os censores dessa obra imputaram ao seu autor; em 1327, quando o Papa João XXII condenou-a como herética. PALAVRAS-CHAVE – Álvaro Pais. Marsílio de Pádua. Plenitude do poder. Filosofia política. ABSTRACT In a large part of the Article 68 of the Book one of his Status et Planctus Ecclesiae, Alvarus Pelagius O. Min. (c. 1270-1349) refutes five propositions, having political implications, attributed to Marsilius Patavinus (1280-1342). In this study, we analyze the refutation of these propositions made by Alvarus, comparing, on the one hand, with the texts, really, written by Marsilius, which are in his book entitled Defensor pacis (1324), and on the other hand, quoting Alvarus’ text with the Epistula ad quosdam cardinales, also written by the mentioned Franciscan friar two years before. From this study, resulted the following conclusions: 1 – Without to do any mention in the Article 68, the principal Alvarus’ source was the referred Epistula. 2 – Considering the two texts written by Fr. Alvarus, according the doctrinal aspect, they are essentially equal. 3 – In both texts we could see that Alvarus not had in his hands the Defensor Pacis, having used the thesis which the censors of this book imputed to Marsilius in 1327, when this book was condemned as heretic by the Pope John XXII. KEY WORDS – Alvarus Pelagius. Marsilius of Padua. Plentitude of power. Political philosophy. (shrink)

Saraybosna Gazi Hüsrev Bey Kütüphanesi 1206/2 nu.da kayıtlı el yazması eser Nahl 16/97. ayetin tefsiri ile ilgili olarak kaleme alınmıştır. Risalenin dibacesinde eserin özel bir ismi bulunmamaktadır. Katalog verilerinde eserin ismi “Risâle fî Tefsîri Kavlihî Teâlâ: men ‘amile sâlihan min zekerin ev unsâ ve huve mu’minun” şeklinde yer almaktadır. Bu isimlendirmeden eserin, Nahl 16/97. ayetin tefsiri anlamında, ayetin bir kısmı ile katalogda isimlendirildiğini anlamaktayız. Kataloğa göre risale, eserin “19b-24” varakları arasında yer almaktadır.

This paper discusses how to define logics as deductive limits of sequences of other logics. The case of da Costa's hierarchy of increasingly weaker paraconsistent calculi, known as $ \mathcal {C}$n, 1 $ \leq$ n $ \leq$ $ \omega$, is carefully studied. The calculus $ \mathcal {C}$$\scriptstyle \omega$, in particular, constitutes no more than a lower deductive bound to this hierarchy and differs considerably from its companions. A long standing problem in the literature (open for more than 35 years) is (...) to define the deductive limit to this hierarchy, that is, its greatest lower deductive bound. The calculus $ \mathcal {C}$min, stronger than $ \mathcal {C}$$\scriptstyle \omega$, is first presented as a step toward this limit. As an alternative to the bivaluation semantics of $ \mathcal {C}$min presented thereupon, possible-translations semantics are then introduced and suggested as the standard technique both to give this calculus a more reasonable semantics and to derive some interesting properties about it. Possible-translations semantics are then used to provide both a semantics and a decision procedure for $ \mathcal {C}$Lim, the real deductive limit of da Costa's hierarchy. Possible-translations semantics also make it possible to characterize a precise sense of duality: as an example, $ \mathcal {D}$min is proposed as the dual to $ \mathcal {C}$min. (shrink)

Neste estudo, com base nos principais escritos políticos de D. Frei Álvaro Pais O. Min. (c. 1270-c. 1350) analisamos sua concepção a respeito da origem ou causa eficiente do poder espiritual e, igualmente, seu pensamento no tocante à finalidade ou causa final do referido poder. Quanto ao primeiro tópico, o Bispo de Silves quer principalmente refutar algumas das teses de Marsílio de Pádua contidas na 2.ª Parte do seu Defensor da Paz, completamente opostas à teologia do sacerdócio católico e seus (...) graus hierárquicos e à do Primado Petrino. Para tanto, quase literalmente, haure-se, entre outras fontes, particularmente no De regimine christiano (1301) de Tiago de Viterbo OSA. Com respeito à finalidade do poder sacerdotal, de um lado, Álvaro sustenta a doutrina tradicional da Igreja a seu respeito e, de outro, em conseqüência, como partidário da hierocracia, defende a tese de que na, Societas Christiana, os detentores do poder espiritual, particularmente o Sumo Pontífice, ocupam uma posição mais eminente em relação aos governantes seculares. (shrink)

al-Juzʼ 1. Min tajārib al-shuʻūb -- al-juzʼ 2. al-Tajribah al-Sūdānīyah.

O presente artigo tem como ponto central analisar, com base nos trabalhos de Michel Foucault, a respeito do Poder Disciplinar em sua atuação na área educacional, especificamente, no Ensino de Filosofia, cujo objetivo é especular sobre o referido poder, presente nas instituições de ensino. Para tratar dessa questão, que envolve o Poder Disciplinador no desenvolvimento no Ensino de Filosofia, será utilizada a metodologia da pesquisa direta bibliográfica. Nossa trabalho será desenvolvido em dois momento singulares a ideia geral sobre o poder (...) no filósofo Michel Foucault e, posteriormente, pensar o desenvolvimento do Poder Disciplinar em relação com a Educação e, consequentemente, o Ensino de Filosofia. Esse caminho acredita-se que chegará a uma compreensão do Poder Disciplinar dentro do Ensino de Filosofia, trazendo elementos e questões que contribuam na construção do sujeito pensante, seja em sua vida individual ou uma vida social, e que esse indivíduo possa transformar a sociedade. (shrink)