A diferencia de los productos estandarizados del té, la difusión del té chino nunca ha sido una simple cuestión de transporte y logística, y está estrechamente relacionado con la substancia, rutas de propagación, difusión localizada, cambios de épocas, etc. Todos estos elementos mezclados hacen que el té mantenga un equilibrio espontáneo entre propiedad mercantil y etiqueta cultural. Este trabajo investiga principalmente sobre la difusión vertical (cambios a lo largo de la historia de China) y horizontal del té chino. (...) Y en la difusión horizontal toma como ejemplo la ceremonia del té japonesa en comparación con la china para aclarar las cuestiones relacionadas. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de (...) esta obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de (...) esta obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de (...) esta obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de (...) esta obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de (...) esta obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

The paths and the ways: an insight into transdisciplinarity: This is a short study of how the notion of thinking that Heidegger developed in his writing, in the Conversation on a Country Path about Thinking, can be read through a consideration of a Chinese Taoist text Tao Te Ching and the Confucian, though a Taoist inspired text, by Zisi, the Zhongyong, to illuminate the essential nature of openness in transdisciplinarity and the restrictions of disciplinarity of knowing taken as the ritual (...) and rules of methodology. This approach offers a way to understand unconcealment in the onto-cosmology of the harmony of all Being and of personal cultivation which is essential to the ontology of Heidegger. I then suggest how this might be offered in what could be called a transdisciplinary pedagogy. Key words: Heidegger. Confucianism. Taoism. Transdisciplinarity. Harmony. Os caminhos e os meios: uma visão da transdisciplinaridade Resumo: Este é um breve estudo sobre como a noção de pensamento que Heidegger desenvolveu em seus escritos, em Conversation on a Country Path about Thinking [Uma Conversa no Caminho do Campo sobre o Pensar], pode ser lida através da consideração de um texto taoísta chinês Tao Te Ching e de um texto confucionista, embora inspirado por taoístas, de Zisi, o Zhongyong [A Doutrina do Meio], para iluminar a natureza essencial da abertura na transdisciplinaridade e as restrições da disciplinaridade do conhecimento a serem tomadas como ritual e regras da metodologia. Essa abordagem oferece uma maneira de entender a desocultação na ontocosmologia da harmonia de todo o Ser e do cultivo pessoal, essencial à ontologia de Heidegger. Sugiro então como isso pode ser oferecido no que poderia ser chamado de pedagogia transdisciplinar. Palavras-chave: Heidegger. Confucionismo. Taoísmo. Transdisciplinaridade. Harmonia. Los caminos y los medios: una visión de la transdisciplinariedad Resumen: Este es un breve estudio de cómo la noción de pensamiento que desarrolló Heidegger en sus escritos, Conversación sobre un camino rural sobre el pensamiento, puede leerse mediante la consideración de un texto chino taoísta Tao Te Ching y un texto confuciano, aunque inspirado por los taoístas de Zisi, el Zhongyong [La Doctrina del Medio], para iluminar la naturaleza esencial de la apertura en la transdisciplinariedad y las limitaciones de la disciplina del conocimiento a tomado como ritual y reglas de metodología. Este enfoque ofrece una forma de entender la falta de cultivación de la ontocosmología de la armonía de todo Ser y el cultivo personal, esencial para la ontología de Heidegger. Luego sugiero cómo se podría ofrecer esto en lo que podría llamarse pedagogía transdisciplinaria. Palabras clave: Heidegger. Confuciano. Taoísmo. Transdisciplinariedad. Armonía. Data de registro: 30/07/2020 Data de aceite: 21/10/2020. (shrink)

ObjectiveThe current study examined whether compliance with anti-pandemic measures during the COVID-19 pandemic relates to importance of the fulfillment of core psychological needs, namely, relationship, self-esteem, efficacy, and pleasure; coping behavior styles, namely, surrender, self-soothing, divert attention, and confrontation; and worries or concerns beyond COVID-19 which may impair wellbeing.MethodsThis study used a cross-sectional design and online survey data from responses to a structured questionnaire developed within the theoretical framework of schema-based psychotherapy on psychological needs and coping behavior styles from 740 (...) participants in Central Europe and West Africa.ResultsAnalysis indicated that people with the psychological needs of “pleasure” and “efficacy” and the coping style of “surrender” were more likely to comply with anti-pandemic measures. We also found that people with the coping style of “confrontation” were less likely to comply. There were no statistically significant relationships between compliance and “relationship,” “self-esteem,” “self-soothing,” “divert attention,” and “existential concerns.”DiscussionOur findings indicate that how likely a given individual is to comply with prescribed pandemic countermeasures varies based on their specific psychological needs and behavior styles. Therefore, to control contagion during a pandemic, authorities must recognize the relevance of human need fulfillment and their behavior styles and accordingly highlight and encourage admissible and feasible actions. The findings demonstrate that some individual differences in core psychological needs and coping behavior patterns predict compliance behavior. (shrink)

This paper aims to show that two eminent Marxists in the 1930s, the Italian Antonio Gramsci and the Japanese Tosaka Jun, shared three important characteristics of so-called Western Marxism: the methodological development of Marxism, the focus on the superstructure, and the pessimism about the impossibility of immediate revolution. Showing that Gramsci and Tosaka shared these characteristics enables us to revisit the framework of “Western Marxism,” which confusingly consists of both theoretical characteristics and geographical criteria. Looking at Gramsci and Tosaka on (...) the same plane allows us to revisit Marxist thought different from the orthodox Marxism in Soviet Russia, and not strictly as a Western, but as a part of potentially global movement of thought. (shrink)

Antonio Gramsci rigorously analysed the modern transformation of the Catholic Church and its strategy to spread its worldview to the Italian masses through secular means. His critique of the Church largely drew on his examination of the grounds that ensured Croce’s critique was doomed to failure. Despite its harshness, Croce’s critique failed because he did not grasp that the main target of the Church’s strategy was the common sense of the masses, while Croce pursued his critique in a highly idealist (...) manner, appealing only to his fellow intellectuals. He thereby, according to Gramsci, helped to reinforce the Church’s strategy by endorsing the rigid separation between the intellectuals and the masses. In contrast, unlike Croce and orthodox Marxism, Gramsci did not dismiss religion as a mere absurdity, recognising it as a source of people’s common sense that, albeit confusing in nature, informed their worldview. Gramsci considered that even the common sense of the masses constituted an appropriate grasp of the world, or ‘good sense’. In this sense, Gramsci’s critique of religion echoed his preoccupation with the longstanding division of Italian society between the intellectuals and the masses, which prevented mass participation in politics. (shrink)

This article reviews four recently published books which help to deepen one’s understanding of the various ways white Christians (mostly in America) have often unknowingly propagated a form of Christianity that is built on a foundation of ‘whiteness’. While each book is aimed at different audiences, they collectively offer a substantive introduction to the nature of theological discourse around race and the challenges of confronting a racialised Christian mindset. Whether it is Willie Jennings’s unmasking of the white male values of (...) self-sufficiency and mastery in higher education, Miguel De La Torre’s scathing appraisal of the ways white Christians contributed to the spectacle that was the Trump presidency, Esau McCaulley’s demonstration of the valuable insights gained when the biblical text is interpreted by non-whites, or the diverse scholars gathered by Love L. Sechrest, Johnny Ramírez-Johnson and Amos Yong, it is clear that churches (and the theologians who serve them) will need to reckon with what it means to fulfil their calling in a way that faithfully attends to the concerns addressed by people from non-white backgrounds. (shrink)

This article is a consideration of Feuerbach’s appropriation of Luther’s theology towards constructive ends. Special attention is given to the way in which Luther’s emphasis on divine promeity furn...

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 1 Seiten: 199-227.

Gramsci’s concept of the “ethical state” has been interpreted as a synonym for the “regulated society”—a future society in which everybody participates in governance following the rationalization o...

This paper examines critically Kretzmann's reconstruction of the project of natural theology as exemplified by Aquinas's Summa Contra Gentiles. It is argued that the notion of natural theology, as understood and advocated by Kretzmann, is particularly indebted to the epistemologically biased natural theology of modernity with its focus on rational justification of theistic belief. As a consequence, Kretzmann's view of the arguments for the existence of God and their place within Aquinas's theological project is insufficiently sensitive to the ontological conception (...) of truth and intelligibility which underlies the argumentation. From his epistemological point of view Kretzmann differs from Aquinas in two aspects. First, he contends that it is not necessary to establish the existence of God with absolute certainty at the outset; one may begin with the hypothesis that there is a God. Second, the arguments do not yet conclude to the existence of God in the specific theistic sense; they show at most the existence of a primary explanatory entity, which may be identified with God later on. Both claims are criticized in the light of a discussion of Aquinas's theological method. (shrink)

Engagement with stakeholders and civil society is increasingly important for new scientific and technological developments. Preparation of such engagements sets the stage for engagement activities and thus contributes to their outcomes. Preparation is a demanding task, particularly if the facilitating agent aims for timely engagement related to emerging technologies. Requirements for such preparation include understanding of the emerging science & technology and its dynamics. Multi-level analysis and socio-technical scenarios are two complementary tools for constructing productive engagement. Examination of the emergence (...) of nanotechnologies in the food packaging sector demonstrates how these tools work. In light of recent policy demands for responsible innovation, but also more generally, the role of organizers of engagement activities is one that deserves reflection insofar as it can extend beyond that of preparation and facilitation. (shrink)

The special composition question, which asks under which conditions objects compose a further object, establishes a central debate in modern metaphysics. Recent successes of inductive metaphysics, which studies the implications of the natural sciences for metaphysical problems, suggest that insights into the SCQ can be gained by investigating the physics of composite systems. In this work, I show that the minus first law of thermodynamics, which is concerned with the approach to equilibrium, leads to a new approach to the SCQ, (...) the thermodynamic composition principle : Multiple systems in thermal contact compose a single system. This principle, which is justified based on a systematic classification of possible mereological models for thermodynamic systems, might form the basis of an inductive argument for universalism. A formal analysis of the TCP is provided on the basis of mereotopology, which is a combination of mereology and topology. Here, “thermal contact” can be analyzed using the mereotopological predicate “self-connectedness”. Self-connectedness has to be defined in terms of mereological sums to ensure that scattered objects cannot be self-connected. (shrink)

Antonio Gramsci has long been an iconic figure for proponents of a more inclusive and democratic kind of Marxism. This aspect of Gramsci’s writings has attracted many readers and likewise encourage...

Proekthesē -- To viaio sympan -- Hoi stivades tēs hylēs -- Thysanos pyros -- Sparaktikē diarchia -- Emphilosophos nous -- To aetōma -- Hē zōphoros tōn ontōn -- To astathes sympan.

Expectations in the form of promises and concerns contribute to the sense-making and valuation of emerging nanotechnologies. They add up to what we call ‘de facto assessments’ of novel socio-technical options. We explore how de facto assessments of nanotechnologies differ in the application domains of water and food by examining promises and concerns, and their relations in scientific discourse. We suggest that domain characteristics such as prior experiences with emerging technologies, specific discursive repertoires and user-producer relationships, play a key role (...) in framing expectations of nanotechnology-enabled options. The article concludes by suggesting that domain-specific discourses may lead to undesirable lock-ins into specific de facto assessments pre-structuring anticipatory strategies of actors. (shrink)

We will share some thoughts on what ‘indigenising the academy’ might mean, and why we might attempt it. We come at these questions from our different yet intertwined identities, experiences and lines of intellectual inquiry. Te Kawehau is of Ngāti Hau and Ngāpuhi tribal groups. Her indigenous ancestors arrived in Aotearoa about 1000 years ago. Alison is a Pākehāl her English settler ancestors came as colonists in the 1850s.

Penser une histoire du hasard est se demander comment le hasard est perçu par les sociétés au fil des âges. Toutes n'ont pas la même sensation du phénomène ; l'Orient et l'Occident, les peuples d'Afrique ou d'Amérique du Sud, les différentes religions, entretiennent avec le hasard des relations spécifiques. De plus, le voyageur, dans cet univers étrange, est habité lui-même par ses sentiments et conceptions. Quatre époques scandent les siècles où se déploie cette histoire ; elles sont ossature et fil (...) conducteur, de la préhistoire à nos jours. Homme hasardeux. Impossible de fixer la date originelle mais à un moment de la préhistoire l'être humain découvre le tirage avec un instrument : fruit dissymétrique, écorce, coquillage... Est-ce le signal qui le distingue de l'animalité? Il perçoit le fortuit, l'aléa des jeux, le sort des espérances, les manifestations des divinités en bonheurs et malheurs. Homme de destin. Les religions subliment le hasard et ses manifestations. Le christianisme permet la découverte de la Providence et de la Grâce. La croix fixe est irréductible au cercle mobile. Mes codes et les règles tentent de circonscrire les vertiges des hasards. Homme improbable. Paradoxe étrange qui voit le développement du calcul des probabilités, à partir de la Renaissance, coïncider avec la perte des repères anciens, engendrant incertitudes et troubles contradictoires. Homme téméraire. Né au mois d'août 1945 dans l'explosion des bombes atomiques à Hiroshima et Nagasaki. Age de tous les risques et de tous les excès, nourri de spéculations, de paris, de jeux et de tricheries. Fondé sur une documentation étendue, cet ouvrage propose une vision globale de l'histoire des sociétés occidentales. Vision qui ne manquera pas d'être discutée si l'on sait que l'origine du mot téméraire renvoie à ténèbres. Sommes-nous aujourd'hui dans les ténèbres? L'auteur a publié Bizarre, anthologie, le symbolisme des jeux, la Tarot de Court de Gébélin (Berg International), Histoire des jeux de société (Flammarion). (shrink)

This article explores the discursive uses of a self-quotation in adolescent talk. The self-quotation uses the quotative marker be + like to convey or project bold statements as part of a larger narrative. We will demonstrate how the preface leading up to the self-quotation is designed as hard to counter, and instructs the hearer how to understand what comes next. The self-quotation, on the other hand, constitutes the assessment as a `mere characterization' that provides the speaker with a number of (...) opportunities for testing the proposed view. Speakers are thus able to bolster potentially controversial views against refutation while also giving them a preliminary status. These features make for an interesting conversational resource that enables speakers and recipients to engage in a collaborative process of putting potentially bold statements to the test. (shrink)

Selected works of the contemporary Polish abstract painting in the light of Ingarden’s conception of metaphysical qualities: The main thesis of my article is that Roman Ingarden’s concept of metaphysical qualities can be adapted to analyze and interpret artworks that represent some tendencies in abstract painting. I start by summarizing this concept, taking into consideration the elements of its reconstructions that are present in the source literature, especially those aspects that concern art. Although Ingarden’s idea can be used with many (...) examples, I employ it to analyze chosen artworks by the outstanding Polish abstract artists Tamara Berdowska, Władysław Podrazik, Tadeusz G. Wiktor and Jan Pamuła. I do not intend to refer to these paintings strictly in Ingarden’s terms, but I use these criteria in a way that allows me to enrich the interpretation of these artworks by showing them in a new light. By recognizing the role of contemplation of art, I try to fnd the genesis of the analyzed examples and reveal how metaphysical qualities manifest in them and infuence the viewer. I underline aspects that are distinctive of the presented artists and are related to the exceptional ability of abstract language to correspond to Ingarden’s idea. Subsequently, when developing my point of view I maintain the relationship between aesthetic and metaphysical sense that creates a kind of interdependence. These artists intentionally go beyond purely aesthetic efects to relate to transcendence. By adapting Ingarden’s concept to some contemporary abstractions, I try to link philosophical and critical ways of approaching these artistic phenomena with special regards to their metaphysical connotations that tend to be overlooked in contemporary discourses. (shrink)

Grace is defined by Thomas as a participation of the divine nature. By the gift of grace man is said to become a „god by participation”. In this study an interpretation is proposed of the meaning of participation as applied to grace. Grace, according to Thomas, is the free gift of God himself to man by which man becomes united with God in knowledge and love. It is through the gift of grace that man achieves his ultimate perfection which consists (...) in the vision of God. Why must grace be understood as a matter of participation, so it is asked? Does the notion of participation befit the Christian experience of grace as a personal encounter between man and God? It appears that the expression participation of the divine nature is intended as a solution to the following problem: how can man be understood to attain his ultimate perfection of seeing God's infinite essence, if this vision is only connatural to an infinite intellect? Because the act of seeing God is proper to the divine nature, it is not a desirable good for man precisely insofar as he is a man. This means that human nature as such cannot be understood as the subject of the act of faith by which the vision of God is anticipated within the context of human life on earth. The only way open to man to be subject of faith, thus to attain God in his divinity, is by becoming a god himself, while remaining a human being. Since the act of faith is properly a divine act, this act cannot perfect man in relation to his human nature, but only in relation to the divine nature as participated in him by grace. Only in this way, by receiving a participated likeness of God, is the human intellect capable of an act with respect to God himself, which is nevertheless a free and spontaneous act of man himself as it proceeds from an intrinsic principle. The conclusion is that participation provides an answer to the question of how man must be understood if a personal encounter between man and God, between creature and creator, should be possible. (shrink)