In November 1969, the USSR Academy of Sciences' Presidium held a discussion on the principal lines of work being engaged in by the Academy's Institute of Philosophy. A report on this matter was presented by the Institute's director, P. V. Kopnin, Member of the Ukrainian Academy of Sciences. Participants in the discussion of the report were M. V. Keldysh, President of the USSR Academy, Academicians F. V. Konstantinov, M. B. Mitin, A. M. Rumiantsev and P. N. Fedoseev, and Corresponding Academician (...) Ts. A. Stepanian. (shrink)

Niels Bohr was born on October 7, 1885. He was one of the great innovators in physical science in the twentieth century. It so happens that 1985 also marks fifty years since the long discussions, which had begun in the 1920s between Albert Einstein and Bohr on the philosophical problems of quantum physics, attained their apogee. An article co-authored by Einstein, B. Podolsky, and N. Rosen, "Can Quantum Mechanics Be Considered a Complete Description of Physical Reality?," was published in 1935 (...) in the journal Physical Review. According to Bohr, "by virtue of its clarity and, it would seem, flawless argumentation, the work of Einstein, Podolsky, and Rosen has created excitement among physicists and played a great role in the discussion of general philosophical questions of physics." Precisely as a result of the publication of this article, the critical position of Einstein concerning quantum mechanics became known to a broader circle of physicists. In the same year, Bohr responded to Einstein and his co-authors with an article under the same title. (shrink)

Pekakak adalah salah satu tokoh yang memiliki pengetahuan mendalam dan perencanaan yang cermat. Saat fajar menyingsing, ia terlihat bertengger di atas pohon. Dengan kemampuan sempurna untuk mengontrol kecepatan penerbangan miliknya, seperti kapan harus memperlambat atau mempercepat, dia dapat dengan mudah menghitung cara optimal untuk menangkap ikan.

The central claim of a Consummation Anyway model is that God could bring about eschatological consummation sans the fall—the intended telos of created humanity—apart from the incarnation of Christ. As such, the CA model is an alternative to an Incarnation Anyway model, according to which Christ’s incarnation is a necessary means by which a state of eschatological glory would be achieved sans the fall. This essay seeks to propose an argument for the CA model by drawing from the covenant theology (...) of the Reformed tradition, and it moves in four steps. Firstly, I shall summarize Marc Cortez’s recent arguments for IA, homing in on the major moves that are most relevant for sketching a CA model. Secondly, I will highlight the challenges Cortez has offered against those interested in defending a CA model. Thirdly, I shall sketch a Reformed account of the CA model that seeks to address Cortez’s objections. Fourthly, then, I’ll consider two potential objections against the sketch I have offered for CA, inspired by a recent argument offered by James T. Turner. Finally, I close with a brief conclusion that summarizes some salient features of the proposed thesis. This paper thus proposes at least one way in which the CA thesis could remain a real and live option within this debate. (shrink)

Buku berjudul Franz Magnis Suseno: Sosok dan Pemikirannya, berisi tiga belas artikel yang terdiri dari empat artikel mengenai sosok Franz Magnis-Suseno, lima artikel mengenai pemikiran Magnis, dan empat artikel sebagai catatan, ditulis oleh beliau-beliau yang tidak diragukan lagi profesionalisme mereka. Baiklah kini dimulai dengan mengulas dahulu lima pokok pemikiran yang secara singkat dapat disebut secara tematis: 1) tentang Pancasila, 2) tentang Etika Dialog, 3) tentang sosok agama modern, 4) tentang menalar Tuhan dari dunia, 5) tentang pendekatan ilmiah sesuai teori multijagat (...) dan celah kuantum bagi Tuhan. Ternyata urutan pengulasan tidak sesuai dengan urutan dalam buku, agak mengalami perubahan karena pertimbangan tematik yang runtut.... Komaruddin Hidayat menyebut Magnis sebagai pejuang moral dan pembela hak azasi manusia. Bukankah kekuatan agama menjadi sumber moral dan penggerak masyarakat dalam bidang pendidikan, ekonomi dan lingkungan hidup demi timbulnya kelas menengah yang mandiri? Anjurannya sebaiknya ormas-ormas agama mengambil jarak dari per- mainan politik praktis, dan tidak menjadi bagian birokrasi dan politisi Lele yang sangat menikmati kondisi air keruh yang berlumpur. Kami ingat pepatah memancing di air keruh. Salah satu pemakalah F. Budi Hardiman menyebutkan bahwa Magnis tidak menempuh spiritualitas jalan mistik, meskipun mengawali pengalaman hidup intelektual di Indonesia lewat etika Jawa dan mau tidak mau berurusan dengan wayang, tetapi lebih wayang purwa terkait dengan kejawen atau kebatinan. Pada makalah perihal Etika Dialog pula disebutkan oleh Budi Hardiman bahwa di Indonesia ada jalan lain untuk mengupayakan titik temu agama-agama, yaitu jalan mistik. Memang bila dikembalikan pada bentuk bentuk spiritualitas, spiritualitas mistik yang tidak menjadi pilihan, lebih pada spiritualitas religius, kosmik dan humanistik. Ini merupakan catatan pada ulasan Sudiarja. Kini pemakalah pertama yang disebut terakhir ialah Al. Andang L Binawan yang menarik ulasannya perihal riwayat hidup dan panggilan Magnis, dan penting menyebutkan pada usia 11 tahun sudah berniat menjadi Jesuit, meskipun sempat diuraikan dengan simpatik Magnis kurang suka latihan doa panjang-panjang malah lebih suka latihan musik, dan hobby naik gunung hingga sekarang masih tapi sudah berkurang. Ia juga menguasai dua hal yang perlu baginya ialah Marxisme dan Kromo Inggil. Baginya Tuhan adalah kebenaran, keadilan dan kasih. (Toeti Heraty N. Roosseno, Guru Besar Emeritus Ilmu Filsafat, Universitas Indonesia). (shrink)

P. Ia. Chaadaev continues to attract the attention of researchers of Russian thought. Some recent publications in our press justify the assertion that scholars are interested not only in this or that side of the views of "the philosopher of Basmannaia Street" but also in the very character of his mentality and its place in the history of Russian philosophical thought. Thus, Viacheslav Vsevolodovich Ivanov writes in his article "Chaadaev-Our Contemporary" [Chaadaev-nash sovremennik] : "There are several reasons why Chaadaev is (...) not at home in Russia and in the history of Russian thought. One of them is his extreme rationalism and logical orientation. He is the follower of Western European rationalism, mainly, I think, of the French rationalist tradition. For him the chief achievement of civilization is the syllogism, the deduction of logical conclusions from some kind of premises and he takes history to be a unified whole." The same problem of Chaadaevan mentality is raised by P.V. Kuznetsov in his article "The Metaphysical Narcissus: P. Ia. Chaadaev and the Fate of Philosophy in Russia" [Metafizicheskii nartsiss. P. Ia. Chaadaev i sud'ba filosofii v Rossii] , which contrasts Chaadaev's thought with the Eastern "apophatic consciousness.". (shrink)

Alexithymia is a dimensional trait characterized by difficulties identifying and describing feelings and an externally oriented thinking (EOT) style. Here, we explored interrelationships between alexithymia and measures assessing how individuals process and regulate their responses to environmental and body-based cues. Young adults (N= 201) completed self-report questionnaires assessing alexithymia, sensory processing sensitivity (SPS), interoceptive accuracy (IA), sensory processing styles, and current levels of depression, anxiety, and stress. Whereas EOT was related to low orienting sensitivity, problems with emotional appraisal (difficulties identifying (...) feelings/difficulties describing feelings) were related to heightened sensory sensitivity. In addition, features of SPS improved the prediction of alexithymia above and beyond that accounted for by IA. We suggest that EOT is linked to problems maintaining a representation of one’s emotions in working memory and that low IA and problems with emotional appraisal are linked to atypicalities in sensory processing that may impact embodiment. A latent profile analysis revealed five classes of individuals distinguished by the relative strength of different alexithymic traits and by differences in IA and sensory processing styles. The classes identified included two lexithymic, one modal, and two alexithymic groups, showing different susceptibilities to SPS. Overall, our findings lend support to the view that alexithymia is associated with atypicalities in both bottom–up and top–down processes that impact emotion processing and regulation. They also raise the possibility that individuals with different alexithymia subtypes may differ with regard to a range of factors, including not only SPS but also early life experiences, mental health outcomes, and susceptibility to various personality disorders. (shrink)

Concept of illusion in the works of Guru Nanak, 1469-1538.

L’intelligence artificielle (IA) est une notion propice aux fantasmes. En pratique, elle désigne notamment une technologie permettant à des machines de réaliser des choses que les humains qualifient d’intelligentes. Le rapport que l’intelligence artificielle entretient avec le droit se situe essentiellement à deux niveaux. D’une part on peut traiter, grâce à l’intelligence artificielle, le droit comme un objet mathématique, ce qui permet de quantifier l’ aléa judiciaire. Dans ce cadre, la machine ne singe pas le raisonnement du juge mais permet (...) de mieux mesurer les issues possibles et leurs probabilités, dans l’espoir de favoriser les solutions amiables. D’autre part, l’intelligence artificielle est un domaine du droit naissant dont les juristes doivent se saisir. Le droit n’est pas démuni face aux multiples enjeux qui existent en ce domaine, qu’il s’agisse de robotique autonome ou de systèmes experts. La responsabilité du fait des choses et la responsabilité du fait des produits défectueux sont les deux voies à explorer principalement. Les juges devront traiter ces sujets nouveaux dans les prochaines années, en comblant certaines lacunes du droit, lequel évoluera à son tour. (shrink)

Historia del derecho: un intento de definición -- Positivismo, historiograf ia positivista e historia del derecho -- Escuela de los Annales e historia del derecho -- El materialismo hist orico y la historia del derecho -- La historia en el derecho y la verdad en el proceso: el argumento de Michel Foucault -- Michel Foucault y el discurso histórico-jurídico: Estado y poder -- Walter Benjamin, la temporalidad y el derecho.

După un sfert de veac -- Pelerinaj oriental: Ex oriente lux? ; Fascinația yogii -- Pelerinaj occidental: O yogă europeană ; Ucenicie întru ale cugetării -- Pelerinaj românesc: Popasuri la compatrioți -- Pelerinaj muzical și inițiatic: Călătoria în noi înșine ; Realitatea interioră ; Chemarea transcendenței ; Forța care dă viață ; Ideea de inițiere ; Profanatorii misterelor ; Marea ascensiune -- Pelerinaj lăuntric: Ce este spiritul?

This article attempts to formulate Alfred N. Whitehead’s thoughts on culture. Even though he never specifically wrote on culture, his thoughts on it can be gleaned and constructed from his major books. The article will be divided into three parts. First, by borrowing some ideas from David L. Hall’s book The Civilization of Experience: A Whiteheadian Theory of Culture, I shall try to formulate what Whitehead means by culture. Second, I shall describe what Hall termes “cultural aims” and “cultural interests” (...) in the perspective of Whitehead’s thought. Third, I shall address some important points in Whitehead’s critique of modern culture and the alternative he proposed. Finally, I shall point out some major conclusions that can be derived from our study of Whitehead’s thoughts on culture. Keywords: Culture, cultural aims, cultural interests, modern culture, civilized society, art, adventure, beauty, truth, peace. Abstrak: Tulisan ini berupaya merumuskan pemikiran Whitehead tentang kebudayaan. Kendati ia tidak pernah secara khusus menulis tentang kebudayaan, namun pemikirannya dapat diulik dan coba dirumuskan dari berbagai karya pokoknya. Tulisan akan dibagi menjadi tiga bagian. Pertama, dengan memanfaatkan kajian yang pernah dibuat oleh David L. Hall dalam bukunya The Civilization of Experience. A Whiteheadian Theory of Culture, penulis akan merumuskan pengertian kebudayaan menurut Whitehead. Kedua, penulis akan memaparkan apa yang oleh Hall disebut “cita-cita budaya” dan “kepentingan budaya” dalam perpektif pemikiran Whitehead. Ketiga, penulis akan membahas beberapa butir penting dari kritik Whitehead terhadap budaya modern berikut alternatif yang ia tawarkan. Tulisan ini akan ditutup dengan beberapa kesimpulan yang dapat ditarik dari kajian mengenai pemikiran Whitehead tentang kebudayaan. Kata-kata Kunci: Kebudayaan, cita-cita budaya, kepentingan budaya, budaya modern, masyarakat berkeadaban, seni, petualangan, keindahan, kebenaran, kedamaian. (shrink)

Lucrările Simpozionului Internaţional Cartea, România, Europa. Ediţia a II-1, 20–24 septembrie 2009. Edited by Julieta Rotaru. Secţiunea a treia: Studii Euroasiatice şi Afroasiatice—De la mit la ritual. Bucharest: Editura Biblioteca Bucureştilor, 2010. Pp. 461–738. Travaux de Symposium International Le Livre, la Roumanie, l’Europe. Troisième édition, 20–24 septembre 2010. Vol. 3: Études euro- et afro-asiatiques, III A: La Veda-Vedāṅga et l’Avesta entre oralité et écriture. Edited by Jan E. M. Houben and Julieta Rotaru. Bucharest: Éditeur Bibliothèque de Bucarest, 2011. Pp. 11–532.

Nikolai Fedorovich Fedorov is one of the most original and as yet inadequately studied Russian thinkers. Neither a professional philosopher, nor a well-known scholar, nor a critical essayist, he led a kind of double existence while working as an ordinary civil servant, developing his original philosophy at his leisure in the hours free from his intensive daily work. Fedorov's life was one of selflessness and self-denial, not at all eventful outwardly. He graduated from the Gymnasium in Tambov and completed three (...) years of study in the Law Department of the Richelieu Lyceum in Odessa, after which he taught for a number of years in the Borovsk, Lipetsk, Podol'sk, and other regional schools. The quarter century he spent working in the Library of the Rumiantsev Museum in Moscow was the most stable period in Fedorov's life. Fedorov's ideas attracted the attention of outstanding cultural figures. F.M. Dostoevskii became acquainted with them in 1878 through Peterson, and on March 24 of that year he wrote: "I am essentially in full accord with these ideas. I read them as if they were my own." L.N. Tolstoy, who knew Fedorov personally, said, "I am proud to be living in the same times as such a man." V.S. Solov'ev, who also associated with Fedorov, wrote to him as follows in the mid-1880s: "Your ‘project’ is the human spirit's first advance along the path of Christ since the advent of Christianity. As for me, I can only acknowledge you as my teacher and spiritual father." A.M. Gorky was especially impressed by the activism in Fedorov's views. But none of this precludes the many and very essential divergences of these authors from Fedorov. One can find some links with his ideas in A.N. Belyi, V. Ia. Briusov, N.A. Zabolotskii, V.V. Maiakovskii, A.P. Platonov, M.M. Prishvin, I.L. Sel'vinskii, O.D. Forsh, and V.N. Khlebnikov. The artist B.N. Chekrygin drafted a large fresco entitled The Resurrection of the Dead [Voskreshenie mertvykh] and a philosophical work entitled The Synod of the Resurrecting Museum [Sobor voskreshaiushchego muzeia], both inspired by Fedorov's teachings. (shrink)

El artículo que a continuación se presenta, forma parte de la tesis doctoral1 donde se presenta una actual investigación sobre la llamada Competencia Reflexiva en el marco del desarrollo profesional de los docentes. Se profundiza en el concepto de competencia profesional y se realiza un exhaustivo estudio de las competencias de la profesión docente que han fijado diferentes países2 hasta llegar a la relevante aportación sobre la competencia reflexiva. Desde el análisis de la praxis docente la investigación consigue determinar el (...) concepto de competencia reflexiva de la que señala su estructura y revela su dinámica. Mediante la implementación y evaluación de un programa formativo basado en el desarrollo de la reflexividad, la investigación demuestra que en la formación docente el desarrollo de la competencia reflexiva emerge como la de mayor potenc ia l profesionalizador. Al mismo tiempo el estudio justifica que la competencia reflexiva presenta un carácter instrumental, funcional y transversal en el ejercicio de la profesión, la cual se activa en movilizar todas las competencias docentes. En la actualidad la discusión acerca del desarrollo profesional del docente constituye uno de los puntos neurálgicos en lo que se refiere al cambio educativo, en un contexto donde el proceso de descentralización de la gestión pedagógica y las transformaciones de la sociedad reclaman un replanteamiento de las funciones y roles del profesor para conseguir las finalidades de la educación en el siglo XXI. Es este escenario cambiante el que propicia y justifica un nuevo discurso que enfatiza la mejora de las competencias profesionales y docentes. Palabras clave : Competencia, competencia reflexiva, profesiona lizac ió n docente, desarrollo de la reflexividad. (shrink)

1. P'ŭllaetp'om kukka wa sanŏp hyŏngmyŏng iyagi -- 2. Yut'op'ia wa hongik in'gan mohyŏng -- 3. Saeroun pandoch'e munmyŏng ŭl yŏlda -- 4. Han'guk taehyŏngmyŏng i sijak toeŏtta.

Bear Suppression Inventory (WBSI), was I'ound to correlate with n>casurcs of obsessional thinking and depressive and anxious al'lect, t pridic( signs «I' clinical «hscssion ainong individuals prone (oward «h»c»»i«n >I (hi>>king, (« predict depression tive (h (», and to predict I''iilurc «I' electr«dermal responses to habituate am«ng pci>pic having emotional thoughts. The WBSI was inversely correlated with repression as assessed by the Repression-Sensitization Scale, and so tap» a trait that i» itc unlike rcprc»si«n:is traditi«n;illy c«nccivcd.

Supposons qu'il soit possible de transplanter les centres de Ia douleur de Jones dans le cerveau de Smith. A mi-chemin pendant!'operation, on teste ces centres de Ia douleur en les stimulant électriquement in vitro. Y aurait-il de Ia douleur? L'argument de cet article est qu'il n'y en aurait pas, parce que Ia douleur doit avoir un possesseur. Sinon, il ne peut arriver que les centres de Ia douleur se déchargeant dans un cerveau soient en eux-mêmes Ia douleur. On peut logiquement (...) transférer le mécanisms de Ia douleur, mais non Ia douleur elle-mêmes. Ainsi le materialisme est faux.Suppose we live in a very advanced age of neurosurgical skills. We have a patient, Jones, with intractable pain. We have a second patient, Smith, with a long history of unintentional self-injury due to congenital absence of pain centres. So we decide to do double service by transplanting Jones's pain centres into Smith's brain. (shrink)

Supposons qu'il soit possible de transplanter les centres de Ia douleur de Jones dans le cerveau de Smith. A mi-chemin pendant!'operation, on teste ces centres de Ia douleur en les stimulant électriquement in vitro. Y aurait-il de Ia douleur? L'argument de cet article est qu'il n'y en aurait pas, parce que Ia douleur doit avoir un possesseur. Sinon, il ne peut arriver que les centres de Ia douleur se déchargeant dans un cerveau soient en eux-mêmes Ia douleur. On peut logiquement (...) transférer le mécanisms de Ia douleur, mais non Ia douleur elle-mêmes. Ainsi le materialisme est faux.Suppose we live in a very advanced age of neurosurgical skills. We have a patient, Jones, with intractable pain. We have a second patient, Smith, with a long history of unintentional self-injury due to congenital absence of pain centres. So we decide to do double service by transplanting Jones's pain centres into Smith's brain. (shrink)

Le présent essai tente de tirer au clair les différentes significations des termes « conscient » et « conscience » dans la philosophie critique de Kant et en particulier dans la Critique de la raison pure. On considère d’abord les divers types de représentations et ce que veut dire Kant lorsqu’il les dit « avec » ou « sans » conscience. On considère ensuite le concept de conscience tel qu’il apparaît dans la Déduction transcendantale des catégories, où il ne réfère (...) pas à une qualité de représentations particulières, mais à une attitude active de l’esprit. Considérée dans son ensemble, la conception kantienne de la « conscience » mêle inséparablement un aspect que nous appelons, après T. Nagel, « conscience phénoménale », et un aspect proche de la « conscience d’accès » selon N. Block, dans lequel cependant la conscience de soi, exprimable par la proposition « Je pense », joue un rôle central. Cette combinaison fait de Kant un interlocuteur unique dans les débats contemporains sur la conscience et son rôle dans notre vie mentale, ainsi que sur l’IA et sa signification pour l’avenir de l’humanité. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Tenth-Century Arabic Interpretation of Plato's Cosmology MAJID FAKIIRY OF PLATO'STHIRTY-SIXDIALOG~Y~Sonly the Timaeus is devoted entirely to cosmological questions. The influence of this dialogue on the development of cosmological ideas in antiquity and the Middle Ages was very great. At a time when the knowledge of Greek philosophy and science in Western Europe had almost vanished, the Timaeus was the only Greek cosmological work to circulate freely in learned (...) circles. The translation and commentary of Chalcidius (c. 350) made the Timaeus available to Latin scholars, at least up to c. 53. But interest in the Timae~s was sustained for a long time before that. The lost commentary of Posidonius of Apamea (d. 51 B.C.), the De animae procreatione in Timeo of Plutarch (d. A.D. 125), the commentary of Proclus (d. 485), extant up to 44d,1 are the most important links in this continuous chain of Platonic cosmological exegesis in antiquity. In the Arabic tradition, the Timaeus had a decisive impact on the development of cosmological ideas also. Plutarch and Proclus were familiar names in the history of Platonic and post-Platonic thought, but I am not aware that the Stoic Posidonius, whom Zeller has described as ".the most universal mind that Greece had seen since the time of Aristotle," 2 was known to the Arabs, or that any mention of his commentary on the Timaeus is to be found in the Arabic sources. General interest in Platonism was an early feature of the philosophical wave which swept the Islamic learned world in the 8th century, and Zeller may be right in saying that it was the Platonic School of Athens which gave Muslim Neoplatonism its peculiar stamp. 3 One of the earliest translators of philosophical texts into Arabic, Yah.ia (b. al-Bit.riq) who flourished in the 2rid half of the 8th century, is credited with the translation of the Timaeus, later retranslated or revised by Hunain (b. Ish~q; d. 873) and Yahia (b. 'Adi and not, as Sarton has it, b. 'Ali; d. 974).~ In addition, the following Platonic dialogues appear to have been translated into Arabic: The Sophistes, the Parmenides, the Cratylus, the Euthydemus, the Republic, the Statesman, the Laws and the Crito. The determination of the actual translator of each work poses serious difficulties. In an autobiographical tract, Hunain simply reports that either he or his disciple Is~ (b. Yahia) translated these works for his patron Muhammad (b. Cf. A. E. Taylor, A Commentary on Plata's Timaeu~ (Oxford, 1928),pp. 34f., and George Sarton, History o] Science (Cambridge, Mass., 1959),I, 428f. Cf. E. Zeller,OutEnesof the History oSGreek Philosophy (N.Y., 1955),p. 268. sIbid., p. 329. ' Cf. al-Fihrist (Cairo, N~D.),p. 358. [15] 16 HISTORY OF PHILOSOPHY Musa), the astrologer.~ Other writers corroborate or supplement this account. Thus Ibn al-Nadim (d. 997), ascribes to Hunain the interpretation (tarsi'r) of the Republic, to him and to Ibn 'Adi the translation of the Laws, and to his son Ish.iq the translation of the Sophistes, together with the commentary of Olympiodorus2 The Crito appears to have been translated also by Yahia (b. Adi), and extensive excerpts from it and the Phaedo are often quoted in the Arabic sources in connection with the trial and execution of Socrates. Another difficulty is raised by the fact that none of the Arabic versions of these dialogues which have come down to us, either as separate works or parts of general commentaries such as the Laws, the Timaeus and the Republic, are complete, so that the inference is inescapable that, as borne out by Hunain's own testimony, it was Galen's paraphrases or compendia of these works, or at any rate those which were translated into Arabic within the School of Hunain, that are actually referred to in our sources.7 It is not, however, with the general diffusion of Platonism in the Muslim world that I am primarily concerned here, but rather with the impact of Platonic cosmological theory as illustrated in the writings of Abu Bakr Muhammad (b. Zakariya al-Razi; d., c. 932), the Rhases of Latin authors, the greatest... (shrink)

According to St. Thomas, the natures of material things are the proper objects of human understanding.Thomas claims only that the natures of things are the proper objects of the intellect, not that they are its only objects: he does not deny that we have intellective cognition also of the contingent states and situations of particular material things. And he holds that, at least in this life, humans cognize these natures, not through innate species or by perceiving the divine exemplars, but (...) only by abstraction from phantasms (ST Ia, 84.7, 85.1).This claim applies to the exercising of concepts already acquired, as well as their initial acquisition (ST Ia 84.7). Here and throughout, I use “cognition” to translate “cognitio.” As Scott MacDonald (“Theory of Knowledge” in Cambridge Companion to Aquinas, ed., N. Kretzmann and E. Stump [Cambridge: Cambridge University Press, 1993], p. 162) points out, translating “cognitio” with “knowledge” is misleading, given that cognitiones can, on Thomas’s account, be false (see, for example, ST Ia 17.3). I discuss Aquinas’s conception of cognition in section I.1. More precisely, the human intellect’s active component, the agent intellect, produces cognition of the natures of material things by abstracting intelligible forms from phantasms and informing them on its passive component, the possible intellect, to actualize the latter’s potency to understand.This division of the intellect into an active and a passive component originates in Aristotle’s cryptic remark that in the soul “there is a mind for becoming all things” and “a mind for producing all things” (DA III 5, 430a10). This passage has been subject to myriad interpretations. Aristotle’s Arabic commentators read him as saying that (one or both) of these intellects are single and separate from individual human souls. In opposition to these interpretations, Aquinas holds that the agent and possible intellects are both immanent powers of each individual soul. Since these interpretations enjoyed considerable popularity in Aquinas’s day, we often find him developing his account of the human intellect in explicit opposition to them (cf. OUIAA). The aim of the present piece is to clarify Thomas’s account of this intellective abstraction, and thereby the precise force of the conceptual empiricism it asserts.Important recent work by several scholars has advanced our understanding of many central aspects of Aquinas’s philosophy of mind and epistemology, including his account of intellective abstraction. See Eleonore Stump, “Aquinas on the Foundations of Knowledge,” Canadian Journal of Philosophy (Supplementary Volume) 17 (1992); “Aquinas’s Account of the Mechanisms of Intellective Cognition,” Revenue Internationale de Philosophie 52 (1998): 287–307; “Aquinas on Sensory Cognition,” in Medieval Analyses in Language and Cognition, eds. Sten Ebbesen and Russell L. Friedman, volume 77 in the series Det Kongelige Danske Videnskabernes Selskab, Historisk-Filosofiske Meddelelser (Copenhagen: Munksgaard, 1999), pp. 377–395. Norman Kretzmann, “Infallibility, Error, and Ignorance,” Canadian Journal of Philosophy 17 (1992); Kretzmann, “Philosophy of Mind,” in Cambridge Companion to Aquinas; Robert Pasnau, Theories of Cognition in the Later Middle Ages (Cambridge: Cambridge University Press, 1997); and Scott MacDonald (“Theory of Knowledge,” in Cambridge Companion to Aquinas).Many of these discussions share a salutary focus on Aquinas’s claims regarding the reliability of our faculties, so that their treatments of intellective abstraction tend to center on his prima faciae wildly implausible claim to its infallibility: “The proper object of intellect is the quiddity of a thing, and this is why intellect is not fallible regarding the quiddity of a thing, speaking of it just as such” (ST Ia 85.6). Kretzmann provides an interesting and detailed treatment of this claim. Drawing on a range of texts, he argues that the intellect’s apprehension of the quiddity of a thing is such that one acquires an initial, crude concept of that thing, and that this apprehension must be distinguished from the intellect’s act of compounding, in judgments, the aspects of things so apprehended: it is only through a fallible, and extended process of making such judgments that we arrive at more adequate concepts of things (see the final section of “Infallibility, Error, and Ignorance”). MacDonald also makes insightful, and complementary, observations along similar lines (pp. 183–84). However, though helpful, these points do not suffice to explain, let alone render defensible, Thomas’s claim of infallibility: why can’t some of our acts of intellective abstraction yield false cognitions (however rudimentary), in the sense Thomas specifies?; in other words; why can’t the agent intellect sometimes produce in the possible intellect forms which do not correspond to the forms that actually inhere, or even could inhere, in material things? I think that Stump is right to take this optimism to be one striking instance of Thomas’s general epistemic optimism rooted in his conviction that God designed our cognitive faculties (Stump, “Foundations of Knowledge,” pp. 145–48).The interpretation of his intellective abstraction provided here complements Stump’s insight. For it, in effect, elaborates how Aquinas’s theistic metaphysics grounds his epistemic optimism about the first operation of our intellect. In particular, it explains how the agent intellect, as the human participating likeness in the divine light of understanding, has the active potency to order phantasms in such a way that it can produce in the possible intellect intelligible species which are determinate likenesses of the particular material things of which we have experience (cf. Section III iv, below). Examining his distinction between sensible and intellectual cognition, and his account of the way the former, in phantasms, supplies the data for intellective abstraction, will lead us to reassess the nature of Thomas’s antinativism—arguably the most important historical and philosophical legacy of his cognitive psychology. (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)

In lieu of an abstract, here is a brief excerpt of the content:86. THE HUME LITERATURE FOR 1977 In my recently-published book, Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; ^ 5.50), the reader will find a thorough coverage of the Hume literature from 1925 to 1976, with lists of the main earlier writings on Hume, all indexed by author, language, and subject. What follows here will bring the record up to the end of 1977.· Readers (...) are invited to inform me of any omissions. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. The following abbreviations of journal titles are used here: APQ American Philosophical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Aristotelian Society PB Philosophical Books PBA Proceedings of the British Academy PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard. ÄRDAL, P. S. 'Convention and Value',in G. P. Morice, David Hume, Bicentenary Papers,51-68. Edinburgh. ÁRDAL, P. S. 'Another Look at Hume'sAccount of Moral Evaluation', JHP 15, 405-21. 87. BERK, E.? Note on Hume's Treatise I. iv. 1', Mind 86, 118-19. BERLIN, I. 'Hume and the Sources of German Anti-Rationalism', in Morice, op. cit., 95-116. BERRY, C. J. 'From Hume to Hegel: The Case of the Social Contract', JHI 38, 691-703. BOTWINICK, A.? Case for Hume's Nonutilitarianism', JHP 15, 423-35. BRADLEY, M. C. 'Stove on Hume', Australas. J. Phil. 55, 69-73. BRANDT, R. 'The Beginnings of Hume's Philosophy', in Morice, op. cit., 117-27. BRICKE, J. 'Hume on Self-Identity, Memory and Causality', in Morice, op. cit., 167-74. BRITTON, K. 'Hume on some Non-Natural Distinctions', in Morice, op. cit., 205-9. BURKS, A. W. Chance, Cause, Reason, esp. 128-42 ('Hume's thesis on the justification of induction'). Chicago. CASSIDY, J. 'The Nature of Hume's Inductive Scepticism: A Critical Notice', Ratio 19, 47-54. (on Stove 1973) COHEN, E. D. 'Hume's Fork', Sth. J. Phil. 15, 443-55. CONNON, R. W. 'The Textual and Philosophical Significance of Hume's MS Alterations to Treatise III ', in Morice, op. cit., 186-204. [PQ 28 (1978), 265-8] CONNON, R. W. & POLLARD, M. On the Authorship of "Hume's" Abstract', PQ 27, 60-6. CORSANO, A. 'Vico et Hume face au problème religieux', Archives de Phil. 40, 241-50. DAVIE, G. E. 'Edmund Husserl and "the as yet, in its most important respect, unrecognised greatness of Hume",' in Morice, op. cit., 69-76. DAVIS, J. W. 'Hume on Qualitative Content', in Morice, op. cit., 175-80. DELEULE, D. Hume, Lettre d'un Gentilhomme à son ami d'Edimbourg, présentation, traduction et notes. Paris. (French translation, with facing original, of A Letter from a Gentleman, Edinburgh, 1745) 88. DÉME", N. 'La Méthode Newtonienne et les Lois Empiriques de l'Anthropologie dans Traité II', in Morice, op. cit., 139-45. FORBES, D. 'Hume's Science of Polities', in Morice, op. cit., 39-50. FORCE, J. E. 'Hume in the Dialogues, the Dictates of Convention, and the Millennial Future State of Biblical Prophecy', S. -west. J. Phil. 8, 131-41. GAWLICK, G. 'Hume and the Deists: a Reconsideration', in Morice, op. cit., 128-38. GLOSSOP, R. J. 'In defence of David Hume', Australas. J. Phil. 55, 59-63. GLOUEERMAN, M. 'Hume on Modes', Hume Studies 3, 32-50. GUPTA, B. 'Buddha and Hume: A Popular Comparison Revisited ', Int. Phil. Q. 17 (1977), 135-46. HALL, R. 'The Hume Literature for 1976', Hume Studies 3, 94-102. HEALY,. M. 'Substance and Spiritual Substance - A criticism of David Hume', Alethe ia (Irving, Texas) 1 (1977), 159-83. HEDENIUS, I. Filosofien i ett föränderligt samhälle, 37-59 ( ' Värdeteorierna hos Hume': the value-theories in Hume). Stockholm. HINCKFUSS, I. 'Stove, Induction and the Irish', Australas. J. Phil. 55, 64-8. HISKES... (shrink)

El presente artículo se centra en el papel de los Derechos Humanos (DH) y Objetivos de Desarrollo Sostenible (ODS) en la gobernanza mundial de las nuevas tecnologías para la salud humana. La primera parte aborda la gobernanza: el proceso de gobernar diferentes asuntos de la vida colectiva, incluyendo múltiples actores y medios. La segunda parte trata de la gobernanza mundial de las nuevas tecnologías: la necesidad, la viabilidad y cómo debería ser. La tercera parte reflexiona sobre la gobernanza mundial de (...) las nuevas tecnologías para la salud humana, analizando los recientes planes de la Organización Mundial de la Salud (OMS) para la gobernanza mundial de la edición del genoma humano y de la inteligencia artificial (IA) para lasalud. Se concluye que un buen procedimiento es insuficiente para una buena gobernanza, el contenido ético es crucial. Se recomienda prestar especial atención al papel de los DH y los ODS. Se sugiere una ética proactiva a lo largo de todo el proceso (conceptualización, diseño, desarrollo, distribución y uso) de las nuevas tecnologías, implicando la educación ética de las diferentes partes interesadas. (shrink)

Les carnets de fouilles de Smith et Myres fournissent 25 épitaphes amathousiennes inédites, auxquelles se joignent deux épitaphes d'un cippe récemment découvert et de nouvelles lectures de textes déjà connus. L'ensemble fait connaître 31 noms nouveaux, des surnoms et deux ethniques encore non attestés à Chypre (Αίγαιεύς et Θηβαίος). Les formules funéraires amathousiennes, et l'explication des liens de parenté se révèlent plus variées qu'il n'apparaissait jusqu'à présent et l'usage relativement fréquent de la métronymie se confirme. Un index rend compte des (...) 108 inscriptions récemment publiées (IA I à V) dans le BCH. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:January 22, 2009 (8:41 pm) G:\WPData\TYPE2802\russell 28,2 048red.wpd russell: the Journal of Bertrand Russell Studies n.s. 28 (winter 2008–09): 127–42 The Bertrand Russell Research Centre, McMaster U. issn 0036-01631; online 1913-8032 YABLO’S PARADOX AND RUSSELLIAN PROPOSITIONS Gregory Landini Philosophy / U. of Iowa Iowa City, ia 52242–1408, usa [email protected] Is self-reference necessary for the production of Liar paradoxes? Yablo has given an argument that self-reference is not necessary. He (...) hopes to show that the indexical apparatus of self-reference of the traditional Liar paradox can be avoided by appealing to a list, a consecutive sequence, of sentences correlated one-one withnaturalnumbers.Yabloopens his “Paradox without Self-Reference” (Analysis, 1993) with the assumption that there is a sequence such that: Snz: “(;k)(k > n.!. True Sk)” Each sentence on Yablo’s list is supposed to be correlated one-one with number n. Each sentence is supposed to say that for every natural number kz greater than n, the k-th sentence on the list is not true. By comparing Yablo’s construction to an analogous construction with early Russellian propositions, we show that Yablo has failed to generate a paradox. 1. vicious circularity in yablo’s paradox S elf-reference has been taken to be the source of paradoxes. Poincaré and Russell are commonly associated with this thesis. In an amusing passage, the mathematician Jourdain recalls something of the dialogue between them: Nearly all mathematicians agreed that the way to solve these paradoxes was simply not to mention them; but there was some divergence of opinion as to how they were to be unmentioned. It was clearly unsatisfactory merely not to mention them. Thus Poincaré was apparently of the opinion that the best way of avoiding such awkward subjects was to mention that they were not to be mentioned. But [as Russell put it] “one might as well, in talking to a man with January 22, 2009 (8:41 pm) G:\WPData\TYPE2802\russell 28,2 048red.wpd 128 gregory landini 1 Philip Jourdain, The Philosophy of Mr. B*rtr*nd R*ss*llz (London: Allen & Unwin, 1918), p. 77. Russell is quoted from “Mathematical Logic as Based on the Theory of Types” (1908), LK, p. 63. 2 “On ‘Insolubilia’ and Their Solution By Symbolic Logic”, in B. Russell, Essays in Analysis, ed. Douglas Lackey (London: Allen & Unwin, 1973), p. 196. 3 I believe that this is Russell’s view in 1906. See Gregory Landini, “Russell’s Separation of the Logical and Semantic Paradoxes”, Revue internationale de philosophie 58 (2004): 257–94 (issue titled “Russell en héritage / Le centenaire des Principes”, ed. Philippe de Rouilhan). a long nose, say: ‘When I speak of noses, I except such as are inordinately long’, which would not be a very successful eTort to avoid a painful topic.”1 Poincaré maintained that one should exclude the oTending cases and therebyavoid“viciouscircles”ofself-referencewhichgenerateparadoxes. Russell objected: We may illustrate this by what M. Poincaré says concerning Richard’s paradox. Having Wrst put E = “all numbers deWnable in a Wnite number of words” we arrive at a paradox, due, says M. Poincaré, to our having included a number only deWnable in a Wnite number of words by means of E. This vicious circle he proposes to avoid by deWning E as “all numbers deWnable in a Wnite number of words without mentioning Ey”. To the uninitiated, this deWnition looks more circular than ever.2 Russell held that some paradoxes such as those of classes require, in order to exclude oTending cases without mentioning them, a “reconstruction of logical Wrst principles”. Others, such as Richard’s, are to be dismissed because they involve confused and viciously circular notions of “deWnability ”.3 Is self-reference necessary for paradoxes? The question is not well crafted. There are quite diTerent notions ofz “self-reference” involved in paradoxes. The self-reference involved in the Liar “This sentence is false” is provided by an apparatus of indexicals. This apparatus is quite distinct from the self-reference involved in Russell’s early ontology of propositions (as mind- and language-independent states of aTairs). This is an ontological self... (shrink)