Emotional dysregulation, age, gender, and obesity are transdiagnostic risk factors for the development and maintenance of eating disorders. Previous studies found that patients with ED had less meaning in life than the non-clinical population, and that meaning in life acted as a buffer in the course of ED; however, to the data, there are no studies about the mediator role of meaning in life in association between the emotional dysregulation and the ED psychopathology.Objective: To analyze the mediating role of meaning (...) in life in the relationship between emotional dysregulation and the ED psychopathology in three samples with diverse risk factors for ED.Method: Sample 1, n = 153 undergraduate young women; sample 2, n = 122 participants with obesity; and sample 3, n = 292 participants with ED. Multiple mediation analysis was performed.Results: Sample 1: meaning in life showed a mediation effect between emotional dysregulation and the ED psychopathology, body satisfaction, and depression symptoms ; sample 2: meaning in life showed a mediation effect between emotional dysregulation and binge eating and purging behaviors and depression symptoms ; sample 3: meaning in life showed a mediation effect between emotional dysregulation and the ED psychopathology, body satisfaction, borderline symptoms, and hopelessness.Conclusions: These studies suggest the importance of considering meaning in life as a variable in the onset and maintenance of ED. (shrink)

Experimental balance is usually understood as the control for the value of the conditions, other than the one under study, which are liable to affect the result of a test. We will discuss three different approaches to balance. ‘Millean balance’ requires to identify and equalize ex ante the value of these conditions in order to conduct solid causal inferences. ‘Fisherian balance’ measures ex post the influence of uncontrolled conditions through the analysis of variance. In ‘efficiency balance’ the value of the (...) antecedent conditions is decided ex ante according to the efficiency they yield in the estimation of the treatment outcome. Against some old arguments by John Worrall, we will show that in both Fisherian and efficiency balance there are good reasons to randomize the allocation of treatments, in particular when there is no agreement among experimenters as to the antecedent conditions to be controlled for. (shrink)

En este artículo se analiza en un primer momento la esencia de cientificismo y los presupuestos sobre los que se edifica y sostiene (ontológico, epistemológico y socio-antropológico de la historia). Como segundo momento, se expone y analiza la crítica que el filósofo Xavier Zubiri realizó a dicha doctrina a lo largo de las tres etapas que conformaron su camino filosófico, así como las propuestas filosóficas correspondientes con las que, entre otras cosas, buscó superarlo.

Existe un trait d’union entre los filósofos Theodor W. Adorno y Paul Ricoeur, que se manifiesta en el parentesco que el lenguaje musical entreteje con el lenguaje verbal. Alejándose de las interpretaciones postestructuralistas predominantes, este artículo busca dar respuesta a las siguientes preguntas: ¿cómo generan sentido ambos lenguajes en el pensamiento de estos dos filósofos? Y, finalmente, ¿cómo se relacionan el carácter lingüístico de la música, según Adorno, con el análisis del lenguaje verbal abordado por Ricoeur? Para responder a estas (...) preguntas, se pone en diálogo el pensamiento de Adorno y Ricoeur, buscando compatibilidades en sus resultados. Este análisis revela que, tanto para Adorno como para Ricoeur, la dialéctica entre lo particular y lo universal es el fundamento del sentido músical y verbal, respectivamente. A partir de esta afirmación, se sugiere un posible camino para esclarecer la pretensión de objetividad de la música tonal, así como de aquella que, aunque la trascienda, aspire a mantener un cierto vínculo con ella. (shrink)

Esse texto procura estabelecer a conexão entre o opúsculo “Sobre o primeiro fundamento da distinção de direções no espaço” (GUGR), de 1768, e a Crítica da razão pura (KrV), de 1781, procurando evidenciar que há um programa de pesquisa de Kant sobre a estrutura do espaço que principia com as reflexões estabelecidas a partir das contrapartidas incongruentes. Para defender esse argumento, há uma grande dificuldade, pois Kant não se reporta às contrapartidas incongruentes no texto da primeira crítica. São vários os (...) comentadores que se reportam a esse fato para minorar a importância do texto de 1768 para a constituição da estética teórica. Para caracterizar a importância das contrapartidas incongruentes para o pensamento crítico, procuraremos examinar uma tese do espaço exposta nos Prolegômenos a toda a metafísica futura (Prol), de 1783, que é a de que somente o todo é fundamento de possibilidade das partes. Se os Prolegômenos fazem o caminho invertido, o do método analítico, e a Crítica da razão pura percorre o caminho sintético, quais seriam, nesse caso, as condições de possibilidade de uma estética que deveria ser construída a priori? Ao analisar essa questão, procuraremos mostrar que a sua solução depende das contrapartidas incongruentes nos Prolegômenos, e que ela é igualmente decisiva para a construção da Estética Transcendental. Com essa estratégia, procuraremos mostrar que há pressupostos epistemológicos em comum entre os três textos. Palavras-chave: Kant. Contrapartidas incongruentes. Espaço. Geometria. Parte. Todo. Infinitude and mereology in the construction of Kant’s theoretical aesthetics Abstract: The aim of this text is to establish the connection between the 1768 essay “Concerning the ultimate ground of the differentiation of directions in space” (GUGR) and the 1781 Critique of Pure Reason (KrV), seeking to show that Kant has a research program regarding the structure of space that begins with reflections established from incongruent counterparts. There is considerable difficulty in defending this argument, because Kant does not refer to incongruent counterparts in the text of the first critique. Several commentators have referred to this fact to downplay the importance of the 1768 text for constituting theoretical aesthetics. To characterize the importance of incongruent counterparts for critical thinking, we examine a thesis on space presented in the Prolegomena To Any Future Metaphysics (Prol), of 1783, which is that only the whole is the ground for the possibility of the parts. If the Prolegomena take the opposite route, that of the analytical method, and the Critique of Pure Reason follows the synthetic route, what, in this case, would be the conditions for the possibility of an aesthetic that should be constructed a priori? In analyzing this question, we seek to show that its solution depends on the incongruent counterparts in the Prolegomena, and that it is equally decisive for constructing Transcendental Aesthetics. Using this strategy, we seek to show that the three texts have epistemological assumptions in common. Keywords: Kant. Incongruent counterparts. Space. Geometry. Part. Whole. Infinitud y mereología en la construcción de la estética teórica de Kant Resumen: El presente texto busca establecer la conéxion entre el opúsculo “Sobre el fundamento primero de la diferencia entre las regiones del espacio” (GUGR), de 1768, y la Crítica de la razón pura (KrV), de 1781, intentando evidenciar que hay un programa de investigación de Kant sobre la estructura del espacio que empieza con las reflexiones establecidas a partir de las contrapartidas incongruentes. Para defender ese argumento, hay una gran dificultad, pues Kant no se reporta a las contrapartidas incongruentes en el texto de la primera crítica. Son varios los comentadores que se reportan a ese hecho para minimizar la importancia del texto de 1768 para la constitución de la estética teórica. Para caracterizar la importancia de las contrapartidas incongruentes para el pensamiento crítico, procuraremos examinar una tesis del espacio expuesta en los Prolegómenos a toda metafísica futura (Prol), de 1783, que es de que solamente el todo es fundamento de posibilidad de las partes. Se los Prolegómenos hacen el camino invertido, del método analítico, y la Crítica de la razón pura recorre el camino sintético, ¿cuales serían, en ese caso, las condiciones de posibilidad de una estética que debería ser construida a priori? Al analizar esa cuestión, procuraremos mostrar que su solución depende de las contrapartidas incongruentes en los Prolegómenos, y que ella es igualmente decisiva para la construcción de la Estética Transcendental. Con esa estratégia, esforzaremos en mostrar que hay presupuestos epistemológicos en común entre los tres textos. Palavras clave: Kant. Contrapartes incongruentes. Espacio. Geometría. Parte. Todo. Data de registro: 20/08/2024 Data de aceite: 30/10/2024. (shrink)

RESUMENLa obra de Nagarjuna, el fundador de la Escuela budista Madhymaka, se revela en la actualidad como una de las maneras más agudas y radicales de afrontar el problema teórico y vital del nihilismo. En especial, el filósofo japonés contemporaneo Nishitani Keiji, perteneciente a la Escuela de Kyoto, descubre afinidades esenciale entre los métodos filosóicos de Nagarjuna y Nietzsche, orientadas hacia una "autosuperación" del nihilismo. Se trata de profundizar la nietzscheana afirmación dionisiaca de la vida a través del "camino (...) medio" de Nagarjuna: la autorrealización mental y vital de la "vacuidad -NAGARJUNA-NISHITANI-NIHILISMO-VACUIDADABSTRACTThe work of Nagarjuna, founder of the Buddhist School Madhyamaka, currently appears as a very smart and radical way of conronting the theoretical and vital problem of nihilism. For example, the contemporary Japanese philosopher Nishitani Keiji, member of the Kyoto School, shows the esential affinity between Nagarjuna's and Nietzche's philosophical methods, both oriented towards a "self-overcoming"of nihilism. nishitani tries to study in depth Nietzsche'es Dionysian affirmation of life thought Nagarjuna's "Middle Way": the mental and vital self- relatization of emptiness KEYWORDSNAGARJUNA-NISHITANI.NIHILISM-EMPTINESS. (shrink)

El presente artículo examina la concepción de sujeto que Martha Nussbaum (1947) establece en el marco de su teoría cognitivo-evaluadora de las emociones. El objetivo es mostrar cómo la revalorización de la dimensión afectiva que la autora sugiere, supone a su vez, un reconocimiento de la vulnerabilidad humana entendida como una condición subjetiva universal. Esta nueva concepción de sujeto vulnerable implica una resignificación de la noción de dignidad humana. Dicho giro tiene fuertes implicancias desde un punto de vista ético, sobre (...) todo, en lo que refiere a la tensión entre autonomía y vulnerabilidad que caracteriza nuestra existencia, las cuales serán abordadas a lo largo del trabajo. (shrink)

Este artículo se propone acompañar a Eugenio Trías en su tarea de articular una concepción de la muerte y de la condición mortal radicalmente critica con el marco nihilista de la analítica existencial heideggeriana, que, como se sabe, hace del Dasein un ser-para-la-muerte. Para Trías, se trataría de replantear la analíticaexistencial desde el marco ontológico de una tradición, oculta y ocultada, (y que él mismo se esfuerza en teorizar), que vincula a Nietzsche y a Platón, así como de hacerla fecunda (...) para la propuesta de una ontología trágica que identifique ser y tiempo, de manera que pueda llevarse a culminación el proyecto fallido deHeidegger. Asimismo, se completa esta exposición con la teorización de la temporalidad del fronterizo, llevada a cabo en sus últimos textos, dilucidada a través de la experiencia musical. (shrink)

The aim of this study is to assess the role of readers’ proficiency and of the base-word distributional properties on eye-movement behavior. Sixty-two typically developing children, attending 3rd, 4th, and 5th grade, were asked to read derived words in a sentence context. Target words were nouns derived from noun bases (e.g., umorista, ‘humorist’), which in Italian are shared by few derived words, and nouns derived from verb bases (e.g., punizione, ‘punishment’), which are shared by about 50 different inflected forms and (...) several derived words. Data showed that base and word frequency affected first-fixation duration for nouns derived from noun bases, but in an opposite way: Base frequency had a facilitative effect on first fixation, whereas word frequency exerted an inhibitory effect. These results were interpreted as a competition between early accessed base words (e.g., camino, chimney) and target words (e.g., caminetto, fireplace). For nouns derived from verb bases, an inhibitory base frequency effect but no word frequency effect were observed. These results suggest that syntactic context, calling for a noun in the target position, lead to an inhibitory effect when a verb base was detected, and made it difficult for readers to access the corresponding base+suffix combination (whole word) in the very early processing phases. Gaze duration was mainly affected by word frequency and length: for nouns derived from noun bases, this interaction was modulated by proficiency, as length effect was stronger for less proficient readers, while they were processing low-frequency words. For nouns derived from verb bases, though, all children, irrespective of their reading ability, showed sensitivity to the interaction within frequency of base+suffix combination (word frequency) and target length. Results of this study are consistent with those of other Italian studies that contrasted noun and verb processing, and confirm that distributional properties of morphemic constituents have a significant impact on the strategies used for processing morphologically complex words. (shrink)

El siguiente trabajo pretende estudiar la historia de la ontología con el fin de esclarecer si sigue siendo posible la investigación ontológica en el marco del postmodernismo y de la decolonialidad. Del estudio histórico se concluye que la ontología es una ciencia surgida en el Medioevo y nominada en la Modernidad, y es parte de una práctica más general que los pensadores llevan a cabo: una indagación por la determinación del ente, atravesada por circunstancias históricas, de pertenencia a una comunidad (...) y biográficas. Ello permite visualizar una resolución a la problemática de partida. (shrink)

¿Qué hacer cuando el matrimonio quiere tener un hijo y éste tarda en venir, o simplemente no viene? La naprotecnología, como estudio médico de la fertilidad masculina y femenina, ofrece una respuesta válida para afrontar esta situación de infertilidad/esterilidad. Seguimos como camino el método triangular propuesto por Elio Sgreccia: ver los datos científicos para realizar un análisis antropológico y una valoración ética que oriente el actuar concreto.La naprotecnología, como ciencia médica, constituye un abordaje médico y científico que busca resolver (...) los trastornos reproductivos y ginecológicos del varón y de la mujer, identificando las principales causas que afectan a la verdadera salud reproductiva. A partir de este diagnóstico, busca corregir las posibles alteraciones y restaurar la salud y fertilidad. Este modo de afrontar la infertilidad/esterilidad se ilustra con varios casos clínicos y los resultados obtenidos en España durante los años 2015 a 2021. A continuación, realizamos un análisis antropológico del modo de afrontar la infertilidad, analizando el sujeto que la padece: ¿Quién es el ser humano? ¿Cómo es su sexualidad? ¿En qué entorno se realiza primordialmente la procreación? Con esta base esbozamos un juicio ético ante este modo de afrontar los problemas de infertilidad/esterilidad. (shrink)

Este trabajo examina el concepto de vida en la fenomenología de Husserl, destacando su centralidad y ambigüedad dentro del proyecto trascendental. Se parte del hecho de que el ser humano, en cuanto cuerpo viviente, constituye el punto de partida originario para la experiencia de la vida. Desde esta base, es posible deconstruir capas constitutivas de dicha experiencia y, mediante una transferencia de sentido, interpretar formas de vida no humanas. A partir de este marco, se proponen tres vías fenomenológicas para abordar (...) la vida: (1) una vía privativa, en la que la vida humana da la norma de la experiencia; (2) una vía aporética, que reconoce la originalidad radical de la vida como temporalidad; y (3) una vía intencional-monádica, en la que la vida se comprende en el marco de una comunidad pulsional de mónadas. Se concluye que una fenomenología de la vida requiere expandir la monadología hacia formas de subjetividad no humana. (shrink)

El éxodo de más de 5,6 millones de venezolanos representa un fenómeno migratorio con múltiples facetas, cada una merecedora de atento análisis y profundización. Ante la dimensión del movimiento de millones de seres humanos, se corre el riesgo de subestimar tragedias que ocurren dentro del drama migratorio. Una de ellas, es el exilio de científicos y académicos. Bajo esta perspectiva, la investigación tiene como objetivo general mostrar la banalización frente al riesgo de pérdida de talento y avance científico de países (...) en vías de desarrollo. Tomamos como objeto de estudio el caso de la Diáspora Científica Venezolana. Se abordan de forma multidisciplinar tres ejes temáticos: 1) Causas y consecuencias de la Ciencia en Riesgo, 2) Instrumentalización de la Ciencia en Riesgo y 3) Efectividad de programas dirigidos a científicos en riesgo. El primer eje temático, está fundamentado en analizar las causas y consecuencias de la Diáspora científica venezolana, centrándonos en los estudios realizados, desde el ámbito sociológico, de Iván de la Vega, Francisco Kerdel-Vegas y Tomás Páez. El segundo eje establece, desde el marco filosófico habermasiano-marcusiano, la conveniente preservación del statu quo de la Ciencia en riesgo, a través de instrumentalización y unidimensionalidad del quehacer científico en países en vías de desarrollo por parte de programas internacionales financiados por organismos privados y gubernamentales. El tercer y último enfoque tiene como punto de partida la situación actual de la diáspora científica y la exposición de soluciones eficaces que rompan la inercia presente, enmarcando las ideas dentro de la actual crisis de la posmodernidad. Palabras Claves: diáspora venezolana, instrumentalización, ciencia, riesgo. (shrink)

En un artículo anterior expusimos el marco cristológico donde trata la Escolástica la ciencia humana de Jesucristo. Al asumir el Verbo la naturaleza humana de Jesús para llevar a cabo la redención, implica la consideración de la constitución ontológica del Hijo de Dios. Esto se analiza en la cuestión de la unión hipostática. La postura de la Escuela Franciscana arranca de Alejandro de Hales ante las tres opiniones que Pedro Lombardo transmite en las Sentencias. Por otra parte, esta cuestión conduce (...) al análisis de la esencia y propiedades de dicha naturaleza asumida. Con esto se contemplan, no sólo las cualidades naturales, por lo general situadas en el alma de Cristo, sino también los defectos aducidos en el estudio sobre la pasión y muerte de Cristo, centro de la aislada soteriología medieval. (shrink)

Este artículo expone la emergencia de expresiones de la espiritualidad no vinculadas a la experiencia religiosa y, en particular, aquella manifestación que pretende situar esta dimensión humana como un fenómeno natural, reconocible y, por ello, transformable desde el método de las ciencias de la Naturaleza. Se presenta un amplio marco que sitúa este fenómeno en el desarrollo de las teorías que establecen un continuo entre biología y cultura. Se ofrecen ejemplos de autores que han presentado propuestas de espiritualidad sin Dios (...) y algunas que responden al llamado «problema realmente difícil», de cómo dar cuenta desde la ciencia natural de este fenómeno de la consciencia. Se cierra señalando límites y remitiendo a la presentación de una propuesta de modelo antropológico con fundamentos clínicos y teóricos, que para dar cuenta del fenómeno de la espiritualidad precisa un marco teórico que supera los límites de la ciencia natural y acude, en este caso, al psicoanálisis. Este mismo modelo muestra también que la espiritualidad elaborada sobre la experiencia religiosa del sujeto es una de las vías de maduración humana. (shrink)

El presente artículo tiene como objetivo reflexionar sobre qué prácticas pedagógicas dentro del proceso de adquisición de la lectura y la escritura, más allá de cumplir con las habilidades y competencias previstas para esta etapa, permiten fomentar una educación para las relaciones étnico-raciales de manera significativa, efectiva y permanente. Las experiencias estudiadas parten del concepto de Pedagogía Eco-Ancestral concebido por Oliveira (2020), que ofrece la oportunidad de reflexionar sobre la educación antirracista desde la perspectiva de la ancestralidad y las afrorreferencias. (...) Para esta investigación, se adoptó la Metodología Filosófica de los Odus (Oliveira, 2010), donde, a partir de las experiencias y los procesos de construcción de saberes con las infancias, se promovieron caminos basados en la circularidad y la horizontalidad del trabajo. Estas investigaciones se llevaron a cabo con base en la viabilización de pedagogías que visibilizan las infancias en su totalidad, considerando la lucha antirracista, la descolonización de los saberes y la concienciación sobre la diversidad multicultural y étnico-racial de la sociedad brasileña. (shrink)

Resumo: A literatura disponível a respeito do currículo cultural da Educação Física denota a necessidade de expandir o conceito de “mapeamento” enquanto operador fundamental ao trabalho pedagógico. O último trabalho dedicado à questão – O mapeamento no currículo cultural da Educação Física: cartografia e vadiagem, publicado em 2022 na revista Educação e Filosofia, pontua a dificuldade de delimitação do mapeamento, assim como abre caminho para uma relação inédita com a cartografia, do modo imaginado por Gilles Deleuze e Félix Guattari. Partimos (...) do pressuposto que tal dificuldade provém do próprio funcionamento do mapeamento. O artigo desconsidera que o mapeamento só acontece de maneira articulada em dois movimentos concomitantes: o primeiro, que chamamos genealógico; e o segundo, que arriscamos nomear como geomorfológico. Neste estudo, apoiamo-nos no pensamento deleuze-guattariano para desenvolver esse raciocínio. Argumentamos que o mapeamento toma como inspiração a cartografia ressignificada, o que levará o professore ou a professora a posicionar-se como inventor ou inventora da correlação entre as forças e os poderes de um território em particular, qual seja, a escola. Para tanto, baseamo-nos em três noções principais: 1) mapeamento e genealogia; 2) mapeamento e geomorfologia; e a 3) ressignificação da cartografia. Palavras-chave: Educação Física; Currículo Cultural; Mapeamento; Geomorfologia; Cartografia. Mapping in the cultural curriculum of Physical Education: the double movement Abstract: The literature on the cultural curriculum of physical education makes it clear that we must expand the concept of "mapping" as a fundamental operator in pedagogical work. The last job dedicated to the issue, "Mapping in the Cultural Curriculum of Physical Education: Cartography and Wandering," published in 2022 in the journal Educação e Filosofia, definitively points out the difficulty of delimiting mapping. It also opens the way for an unprecedented relationship with cartography, as envisioned by Gilles Deleuze and Félix Guattari. We are certain that this difficulty stems from the very functioning of mapping. The article fails to acknowledge that mapping occurs in two distinct, simultaneous movements: the first, which we refer to as genealogical, and the second, which we propose to call geomorphological. This study is based on Deleuze-Guattarian thinking. We assert that mapping is inspired by re-signified cartography, which positions teachers as inventors of the correlation between the forces and powers of a particular territory, namely the school. To do this, we base ourselves on three main notions: 1) mapping and genealogy; 2) mapping and geomorphology; and 3) the re-signification of cartography. Keywords: Physical Education; Cultural Curriculum; Mapping; Geomorphology; Cartography. Mapeo en el currículo cultural de la Educación Física: el doble movimiento Resumen: La literatura disponible sobre el currículo cultural de Educación Física indica la necesidad de ampliar el concepto de «cartografía» como operación fundamental en el trabajo pedagógico. El último trabajo dedicado al tema, Mapping in the cultural curriculum of Physical Education: cartography and wanderings, publicado en 2022 en la revista Educación e Filosofia, señala la dificultad de delimitar el mapeo y abre el camino a una relación sin precedentes con la cartografía, tal como la concibieron Gilles Deleuze y Félix Guattari. Partimos de la suposición de que esta dificultad se debe al propio funcionamiento del mapeo. El artículo obvia el hecho de que el mapeo solo ocurre de forma articulada mediante dos movimientos concomitantes: el primero, al que llamamos genealógico, y el segundo, que podríamos llamar geomorfológico. En este estudio, partimos del pensamiento de Deleuze y Guattari para desarrollar este razonamiento. Afirmamos que el mapeo está inspirado en una cartografía reinterpretada, que llevará a los docentes a posicionarse como creadores de la correlación entre las fuerzas y los poderes de un territorio en particular: la escuela. Para ello, nos basamos en tres conceptos principales: 1) el mapeo y la genealogía; 2) el mapeo y la geomorfología; y 3) la reinterpretación de la cartografía. Palabras clave: Educación Física; Currículo Cultural; Mapeo; Geomorfología; Cartografía. Data de registro: 10/08/2024 Data de aceite: 19/03/2025. (shrink)

La violencia en Colombia ha sido un tema recurrente en la literatura nacional, destacándose la novela como el género que más ha explorado esta problemática. Actualmente, se observa una tendencia hacia la narrativa centrada en la reconciliación, a través del ejercicio de la reescritura de la propia identidad de sus protagonistas. Este artículo examina cómo la narración de sí en tres novelas de no ficción –Mi vida y el palacio (Helena Uran, 2020), Cómo maté a mi padre (Sara Jaramillo, 2019) (...) y Lo que no borró el desierto (Diana López, 2020)– actúa como un camino de reconciliación frente a las violencias en Colombia. La investigación, de enfoque hermenéutico, se sustenta en los aportes de Paul Ricoeur y Hannah Arendt. Se destaca que la narración de sí se convierte en una forma de resistencia para las protagonistas, quienes resignifican sus vidas mediante la escritura al enfrentar su identidad trastocada por el horror de la violencia. (shrink)

En este trabajo intentamos explorar el vínculo entre la noción de computación de Edsger Dijkstra y la propuesta ontológica relacional de Gilbert Simondon. Proponemos abordar la noción de computación de Dijkstra a partir de la revisión de su artículo “On the cruelty of really teaching computing science” con una clave de lectura particular; sugerimos que el enfoque de Dijkstra puede comprenderse a partir de un planteo relacional de la computación que implica la disolución de una serie de pares de opuestos (...) clásicos (humana/máquina, particular/general, concreto/abstracto) y que bajo esta interpretación su enfoque puede ser leído en el marco de la filosofía de Simondon como un camino posible hacia la desalienación de la relación entre humanas y técnica y una invitación a pensar a partir de una ontología relacional y dinámica. Finalizamos con el planteo de la hipótesis de que la computación tal como la entendemos a partir de Dijkstra podría significar una forma de individuación colectiva en la ontología simondoniana. (shrink)

Acercar el pensamiento sanjuanista al tema de la «Interioridad humana» supone una esperanza de nue- vos horizontes de cultivo de la vida inte- rior, no solo para los creyentes sino tam- bién para todo buscador de la Verdad. Asimismo, queremos proponer el símbolo de la Noche Oscura como camino mista- gógico para la plena maduración de la in- terioridad humana, sobre todo en el marco de los principales hallazgos de di- cha experiencia, a saber: conocimiento de sí, conocimiento de (...) Dios y amor al prójimo. Relacionamos esos provechos con algunos desafíos de la actualidad — en concreto con el individualismo, con el sin sentido nihilista— y con las diversas búsquedas actuales del cultivo interior, presentando de qué manera el cristia- nismo contribuye con la realización de un humanismo integral y solidario. (shrink)

Sección: Artículos Palabras clave: Esperanza, existencialismo cristiano, ateísmo, disposición, Misterio, Comunión, actualidad, respuesta En el marco del Jubileo de la Esperanza, este trabajo explora dicho concepto en el existencialismo cristiano, analiza los aportes de autores como Søren Kierkegaard, Gabriel Marcel y Miguel de Unamuno. Orientado por la reflexión filosófica y desde una visión pastoral, esta monografía muestra cómo la esperanza constituye una respuesta existencial al sufrimiento, la angustia y la realidad de la muerte. En Kierkegaard, la esperanza emerge como posibilidad (...) trascendente que da réplica a la desesperación; para Marcel, es una disposición activa de comunión con el otro y apertura al Misterio; y en Unamuno, se presenta como deseo vital de eternidad acompañado por la lucha entre fe y duda. Finalmente, se establece un diálogo de estas perspectivas con el pensamiento contemporáneo, como el de Byung- Chul Han, y el Magisterio de la Iglesia en la actualidad, de manera particular el del Papa Francisco. (shrink)

Las propuestas conciliatorias que se llevaron a cabo desde mediados del siglo XIX en la península ibérica marcaron, en función de sus experiencias y resultados, un itinerario dispar en el devenir de los regímenes liberales de España y Portugal. El triunfo de la Regeneração, aunque supuso una indudable tranquilidad política y constitucional, provocó la alteración de la dinámica política y la gestación y desarrollo de nuevos partidos. La formulación de estas nuevas identidades y el emerger del radicalismo, que representó un (...) especial protagonismo, iba a determinar el nacimiento de un ciclo político no exento de tensiones y dificultades, ensayándose nuevas apuestas conciliatorias con las que asegurar la estabilidad del régimen y limitar toda expectativa de revolución. En cuanto a España, truncada la tentativa de conciliación llevada a cabo durante el gobierno largo de O’Donnell, el funcionamiento político retomó, a pesar del clima liberalizador que pareció establecerse, las mimas inercias y deficiencias que había arrastrado en las décadas anteriores, lo que llevó al retraimiento de los progresistas y a su apuesta por la vía revolucionaria. Con la revolución en el horizonte, se venían a expresar los límites y alcances de un régimen que, incapaz de aunar a las principales fuerzas políticas dentro de un mismo marco político, daba ya muestras de su crisis y agotamiento. (shrink)

La filosofía para hacer las paces de Martínez Guzmán aborda las competencias y las capacidades que los seres humanos tenemos para la transformación de los conflictos por medios pacíficos. Desde esta concepción de la condición humana, la defensa de un más que necesario cambio en la noción de la política local y global y la propuesta del giro epistemológico, Martínez Guzmán indaga la relación entre conflicto y cooperación como dos caras de una misma moneda, y pone el énfasis en la (...) importancia del reconocimiento a través de la justicia y del amor para hacernos las paces, superando, así, las llamadas “luchas por el reconocimiento”.Martinez Guzman’s Philosophy for making peace approaches the competencies and the capabilities that human beings have for the peaceful conflict transformation. From this conception of the human condition, the author explores the relationship between conflict and cooperation as two sides of the same coin, at the same time that he emphasizes the importance of recognition through justice and love to make peace, thus overcoming the so-called "struggles for recognition." This study takes also into account the defense of a more than necessary change in the notion of local and global politics and Martinez Guzman’s proposal of the epistemological turn. (shrink)

En este articulo analizamos el fenómeno del Ereignis en la obra de Heidegger posterior a la Kehre para confrontar su origen conflictivo. Para esto, presentamos la influencia de su lectura del πόλεµοç de Heráclito y una interpretación de la estructura y sus dimensiones gracias a la tensión de las partes que se mantienen en continua oscilación por la naturaleza abismal de la donación. Asimismo, revisamos el camino que presentan los ensambles del fenómeno a la luz de su obra Beiträge (...) zur Philosophie. De esto modo, comprenderemos un poco más el sentido complejo de este fenómeno y su aporte al problema de la diferencia. In this paper we analyze the phenomenon of Ereignis in Heidegger's work after the Kehre, in order to question his conflicting origin. To do this, we show the influence of his reading of Heraclitus' πόλεµοç as well as an interpretation of the structure and its dimensions, thanks to the tension between the parts kept in continuous oscillation due to the abysmal nature of donation. We also revised the path shown by the gatherings of the phenomenon, in the light of his work Beiträge zur Philosophie. This way, we may get greater insights into the complex sense of this phenomenon and its contribution to the issue of difference. (shrink)

la complejidad en el marco epistémico desarrollada en la filosofía de Jámblico no se deja apresar desde la polaridad que subyace a las categorías de racional e irracional. Tras la proyección de tales categorías el núcleo mismo de esta filosofía permanece incomprendido. en este artículo procuramos apuntar a la necesidad de una hermenéutica respetuosa con la filosofía neoplatónica que, desde sus propios postulados internos, despliegue modelos de comprensión que permitan la apertura al sentido y a la coherencia de este pensamiento. (...) Un acercamiento serio a los textos pone en primer plano la importancia del método. éste ha de acompañar la complejidad de su significación sin proyectar categorías ajenas que oculten sus núcleos de sentido básicos, intentando un adentramiento en sus líneas maestras. el despliegue de este camino arroja como resultado la puesta en evidencia de la precariedad de determinadas líneas exegéticas que tienden a ocultar, tras la proyección de parámetros conceptuales extraños, las claves básicas de acceso a este pensamiento. (shrink)

En el marco del Paradigma Emergente de la Complejidad, la educación cobra un nuevo significado. Emerge la necesidad de postular nuevas visiones acerca del fenómeno educativo que trasciendan la concepción disciplinar. Ir a la búsqueda de una práctica educativa más sensible, exhaustiva, cuyo eje sea enseñar a investigar, integradora de las ciencias sociales con las humanísticas, fomentadora de un conocimiento autónomo, formadora de ciudadanos provistos de los instrumentos que les permitan interaccionar con el entorno de una manera creativa como constructores (...) de saberes. Reflexionar sobre la educación como camino y como arte, repensar la educación desde y para la Complejidad, se transforman en tareas urgentes para los educadores del Siglo XXI. (shrink)

Using narrative descriptions of the author's own lived-experience of her ethnic heritage, Martinez offers a systematic interrogation of the social and cultural norms by which certain aspects of her Mexican-American cultural heritage are both retained and lost over generations of assimilation. Combining semiotic and existential phenomenology with Chicana feminism, the author charts new terrain where anti-racist, anti-sexist, and anti-homophobic work may be pursued.

Se ofrece una interpretación de la filosofía política de María Zambrano desde el sufismo deIbnʿArabī. Primero, explicaremos tres nociones centrales en la obra del Šayḫ, como la doble fidelidad a la dimensión de la «incomparabilidad» (tanzīh) y de la «similaridad» (tašbīh), la «nueva creación» (ḫalq al-ǧadīd) y el «hombre perfecto» (insān al-kāmil). Después, trataremos algunos de los textos más políticos de Zambrano, como Horizonte del liberalismo(1929), Isla de Puerto Rico (1940), «Martí, camino de su muerte» (1953) y Persona y (...) democracia (1958). Según veremos, el marco ontológico, epistemológico y antropológicodel maestro andalusí permite ahondar en el sentido místico del discurso político zambraniano. (shrink)

Claims of epistemic credit in social context Resumen: En este ensayo explico la propuesta fundamental de Conocimiento expropiado (Broncano 2020) en el marco agencial y fiabilista que asume el autor. A continuación, me centro en su análisis de las situaciones de injusticia testimonial, contraponiendo los caminos seguidos por Miranda Fricker (enfocado en el prejuicio del intercambio testimonial) y Broncano (enfocado en el desajuste estructural). Tras señalar las deficiencias de cada modelo, apunto una propuesta alternativa: la injusticia testimonial se produce cuando (...) la atribución de credibilidad es efecto de un juicio identitario, ya sea este ajustado o no, con respecto al colectivo al que pertenece la testigo. Abstract: In this essay, I explain the main claim of Conocimiento expropiado (Broncano 2020) against the background of the agential and reliabilist framework that its author assumes. I then focus on his analysis of situations of testimonial injustice, opposing Miranda Fricker’s approach (focused on prejudice in testimonial exchanges) and Broncano’s one (focused on structural imbalances). By pointing out the shortcommings of both models, I skech an alternative proposal: testimonial injustice is produced when the credibility assessment results from an identity judgment, whether it is effectively appropriate regarding the collective or not. Palabras clave: Epistemología política, fiabilismo agencial, injusticia testimonial, credibilidad. Keywords: Political Epistemology, agent reliabilism, testimonial injustice, credibility. (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)

There has been much discussion of so-called teleosemantic approaches to the naturalization of content. Such discussion, though, has been largely confined to simple, innate mental states with contents such as ?There is a fly here.? Even assuming we can solve the issues that crop up at this stage, an account of the content of human mental states will not get too far without an account of productivity: the ability to entertain indefinitely many thoughts. The best-known teleosemantic theory, Millikan's biosemantics, offers (...) an account of productivity in thought. This paper raises a basic worry about this account: that the use of mapping functions in the theory is unacceptable from a naturalistic point of view. (shrink)

This article identifies philosophical tensions and limitations within contemporary intersectionality theory which, it will be argued, have hindered its ability to explain how positioning in multiple social categories can affect life chances and influence the reproduction of inequality. We draw upon critical realism to propose an augmented conceptual framework and novel methodological approach that offers the potential to move beyond these debates, so as to better enable intersectionality to provide causal explanatory accounts of the ‘lived experiences’ of social privilege and (...) disadvantage. (shrink)

Marina Martinez Mateo diskutiert klassische Theorien politischer Repräsentation von Hobbes bis Mill anhand folgender These: Repräsentation stellt eine fundamentale, aber paradoxe Figur der Begründung staatlicher Souveränität dar. Das ‚Volk‘, das repräsentiert wird, muss zunächst formiert und zugleich als vorgängig vorausgesetzt und abgebildet werden. In dieser Paradoxie liegt allerdings auch die politische Produktivität der Repräsentation. Durch ihre krisenhafte Struktur wird Repräsentation zu einem Instrument der Kritik: sowohl am Staat, den sie begründet, als auch am Volk, das sie repräsentiert. So mündet (...) die Untersuchung in der Verteidigung einer Politik der Repräsentation gegen institutionalisierte Formen politischer Repräsentation. (shrink)

Virtue ethicists argue that modern ethical theories aim to give direct guidance about particular situations at the cost of offering artificial or narrow accounts of ethics. In contrast, virtue ethical theories guide action indirectly by helping one understand the virtues—but the theory will not provide answers as to what to do in particular instances. Recently, this had led many to think that virtue ethical theories are self-effacing the way some claim consequentialist and deontological theories are. In this paper I defend (...) virtue ethics against the charge of self-effacement. I distinguish between modestly self-effacing theories, immodestly self-effacing theories and theories that recommend indirect guidance. Though all self-effacing theories are indirect, not all indirect theories are self-effacing. I argue that virtue ethics is not self-effacing, but rather indirectly action-guiding. The response I articulate draws on the distinctive virtue ethical mode of action-guidance: namely, that thinking hard about virtue and what kind of person one aims to be offers the kind of guidance we want (or should want) as we face practical moral problems. (shrink)

An explication of the phenomenological sensibilities found in the work of Gloria Anzaldúa and other Latina feminist philosophers offers insight into the problem of bringing philosophy into greater relevance beyond academic and scholarly worlds. This greater relevance entails clear and direct contact with the immediacy of our communicative relationships with others, both inside and outside the academy, and allows for an interrogation of the totalizing perceptions that are at work within normative processes of epistemological legitimation. As a result of this (...) interrogation, it is possible to cultivate perceptual capacities related to culture that intervene in the normatively tacit cultural dispositions that often limit the possibilities of understanding. (shrink)

Resumen En el mundo griego la metaforización del conocimiento se halla arraigada en el binomio de ceguera e iluminación. Platón sostiene que el ojo no solo es capaz de ver, sino también de mirar, de modo que quien no capta la esencia permanece en un estado de total ceguera. Aristóteles, en cambio, plantea una opción radical: o se tiene conocimiento -sé y veo-, o, de modo contrario, no se sabe ni se ve. Estas descripciones permiten a Linda Napolitano, experta en (...) historia de la filosofía antigua, abrir un camino para reflexionar si el conocimiento dice relación a un ámbito privado o social, religioso o secular. En este marco, la dialéctica adquiere un valor pedagógico y ético, al ofrecer una clave de lectura que interpela tanto a la filosofía como a la educación contemporánea. Desde este suelo, esta investigación evoca la vitalidad del elemento cognoscitivo y su carácter inusitado a partir del desarrollo de la metáfora visual. Abstract In the Greek world, the metaphorization of knowledge is rooted in the pair of blindness and illumination. Plato holds that the eye is not only capable of seeing but also of contemplating, so that whoever does not grasp the essence remains in a state of complete blindness. Aristotle, by contrast, proposes a radical option: either one has knowledge-I know and I see-or, conversely, one does not know and does not see. These descriptions enable Linda Napolitano, an expert in the history of ancient philosophy, to trace a path for reflecting on whether knowledge pertains to a private or social sphere, to a religious or secular domain. Within this framework, dialectics acquires a pedagogical and ethical value, offering a key of interpretation that interpellates both philosophy and contemporary education. From this ground, the research evokes the vitality of the cognitive element and its unprecedented character through the development of the visual metaphor. (shrink)

Este trabajo es resultado de una tesis de maestría y tiene como objetivo discutir las posibilidades afectivas y poéticas de la investigación con bebés, tanto en términos de experiencias en las interacciones docente-investigadora con bebés en el campo, como en el proceso de escritura de la investigación. El camino metodológico se experimentó en el mapeo de encuentros sensibles entre adultos y bebés en el contexto de una guardería de Río, con miras a mapear afectos de vitalidad y sintonías afectivas (...) vividas en los contactos cotidianos. En la investigación inventamos la expresión “cartografía en dos etapas” para atender la especificidad del arreglo metodológico creado. La primera parte de la investigación se desarrolló en la mencionada guardería, en una clase con bebés, exponiendo la frontera investigadora y docente. La segunda fase de la investigación tuvo lugar al año siguiente y estuvo marcada por el salto del investigador al encuentro de los registros y la creación de escritos. En este sentido, en el diálogo con Ingold, propusimos la investigación como un viaje atencional. El diálogo con Daniel Stern en el campo de la Psicología y con Gilles Deleuze en el campo de la Filosofía configuran el marco teórico central, contribuyendo a la discusión de las intensidades de los caminos compartidos, además de las posibilidades del devenir-niño/bebé en la investigación. En el ejercicio de escritura, se expone el movimiento inventivo de la investigadora, en el esfuerzo por conectar con los bebés, en sus modos multisensoriales de expresión, percatándose, en el texto, del tiempo prolongado de los encuentros y del compartir de un sentimiento con los bebés. (shrink)

Linguistics of saying studies language in its birth. Language is the mental activity executed by speaking subjects. Linguistics of saying consists in analyzing speech acts as the result of an act of knowing. Speaking subjects, speak because they have something to say; they say something because they define themselves before the circumstance they are in; and this is possible because they are able to know. Speaking, then, is speaking, saying and knowing. In this sense there is a progressive determination. Knowing (...) makes possible saying, and saying determines speaking. The problem thus is to determine the linguistic intention of the individual speaker to say something in every speech act. (shrink)

Parece que en tiempos de postmetafísica, donde se quiere huir de todo autoritarismo (ya sea epistémico, ya sea ético o político), la democracia cuenta con la baza a su favor de ser el sistema político que más favorece el diálogo sobre la imposición, la tolerancia por encima de la opresión. Ahora bien, una democracia que asuma plenamente su condición postmetafísica habrá de contar con ciertas características si quiere ser del todo coherente con este su avatar contemporáneo. Concretamente, en nuestra comunicación (...) pergeñamos unas cuantas de ellas: así, la democracia deberá adecuarse a la sociedad civil postmoderna siendo capaz, en primer lugar, de fundamentarse no en algo así como una teoría política fuerte (que crea haber hallado de una vez por todas el mejor de los ordenamientos políticos posibles), sino que más bien los demócratas deberán hacer de la carencia de fundamentos absolutos y perentorios que caracterizan a la posibilidad democrática su mejor virtud. Esta cierta “modestia” de la democracia postmetafísica le marcará a ésta, además, un camino en el cual deberá escapar de dos extremos parejamente desdeñables: tanto de la fe ciega en la “salvación” del hombre por medio de la actividad política (que deja en manos de “ideólogos” o “iluminados” la esfera pública), como el sometimiento del espacio de lo político a una tecnocrática racionalidad medios-fines (que deja en manos de los “expertos” o “científicos” toda la acción común). Por el contrario, la política democrática, consciente de que debe dejar en manos de la sociedad civil gran parte del tráfico de interacciones humanas, se limitará tan sólo a ofrecer el marco donde estas se lleven a cabo del modo más tolerante y pacífico, no autoritario, que sea menester; no pretenderá competir con las religiones, verbigracia, a la hora de llenar de sentido la vida de los hombres (como haría un planteamiento estrictamente laicista de la misma), sino que más bien habría de facilitar a estas las condiciones mínimas para su libre y fecundo desarrollo. (shrink)

Los actuales modelos teóricos y educativos que conciernen a los Estudios Visuales, suscriben una Cultura Visual planteada desde la transversalidad; las imágenes transitan diferentes contextos, y cumplen distintas funciones entre las cuales se debaten los regímenes estético y epistemológico. Un ejemplo situado en este marco es la micrografía digital: un corpus visual identificado con imágenes técnicas en su origen productivo, altamente mediadas por artefactos, y leídas como dispositivos de conocimiento. En este sentido, la propuesta se alinea con el denominado sistema (...) ACT (Arte, Ciencia, Tecnología) para hacer converger los distintos canales sensibles y epistemológicos; y describir un proceso, de metáfora visual, por el que somos capaces de traducir modelos abstractos en códigos gráficos que paradójicamente generan imágenes emancipadas. Desde el signo cifrado hasta la autonomía visual, la micrografía replantea oportunamente fronteras y categorías en el terreno académico; así como abre un nuevo camino en la práctica artística visual. (shrink)

Resumen El artículo es un estudio de tres concepciones asiáticas de las virtudes, como son las virtudes taoístas, confucianas y budistas. De cada una se presenta el marco general de dicha tradición, la forma de entender las virtudes y el término medio. Así, se destacan en el taoísmo las virtudes de la compasión, la moderación y la humildad. En el confucianismo se estudian las virtudes de la humanidad, la justicia, los ritos, la sabiduría y la honestidad. En el budismo se (...) presentan las virtudes de la bondad amorosa, la compasión, la alegría altruista y la ecuanimidad. En cada una de estas tradiciones hay referencias al justo medio o camino medio. Esta comprensión de las virtudes asiáticas puede permitir una idea más amplia de las virtudes.This paper is a study of three Asian conceptions of virtues, such as the Taoist, Confucian and Buddhist virtues. Each one presents the general framework of every tradition, the way of understanding the virtues and the middle ground. Thus, the virtues of compassion, moderation and humility stand out in Taoism. In Confucianism the virtues of humanity, justice, rites, wisdom and honesty are studied. In Buddhism the virtues of loving-kindness, compassion, altruistic joy, and equanimity are presented. In each one of these traditions there are references to the middle right or middle path. This understanding of the Asian virtues may allow a wider idea of virtues. (shrink)

Neuropsychologist Mario Martinez is a pioneer in the science of the mindbody--his term for that essential oneness of cognition and biology--and a passionate advocate for its power to reshape our lives, if we work with it consciously. In The MindBody Self, he builds on the foundation he laid in... MindBody Code to explore the cultural conditions that coauthor our reality and shape every aspect of our lives, from health and longevity to relationships and self-esteem. Then he offers practical tools (...) we can use to shed outworn patterns and create sustainable change. You'll read about: How our cultural beliefs affect the diagnosis, prognosis, and treatment of disease; The difference between growing older (which we all do) and "aging" by our culture's standards (which we can learn not to do); What happens when we move "beyond the pale" of our tribe's expectations; How to navigate adversity using uncertainty as a guide; Biocognitive tools for a healthy life. (shrink)

La obra del filósofo italiano Dino Formaggio destaca por la forma en que, durante el siglo XX, trató de rescatar la estética de la reducción a filosofía del arte implementada, en la época contemporánea, sobre todo por el idealismo alemán. Con base en los estudios de Max Dessoir y de los fenomenólogos de Múnich, el autor italiano devolvió el sentido de esta disciplina a sus orígenes, cuando Baumgarten propuso el nacimiento de una ciencia que tratara de entender el carácter de (...) verdad que se despliega y revela en las obras de arte, en ese caso específico en la poesía. La obra de Dino Formaggio representa, por tanto, la búsqueda del estatuto de una disciplina filosófica rigurosa e independiente tanto de las ciencias naturales y sociales como de la historia y teoría del arte, pero en amplio contacto con ellas. En el curso de la segunda mitad del siglo XX las nociones de cuerpo y sensibilidad, estudiadas por este filósofo en el marco de una perspectiva fenomenológica, abrirían el camino de una propuesta solida que va en esa dirección. El objetivo del artículo es, por un lado, ilustrar de qué manera toma forma dicho camino en el pensamiento de Dino Formaggio y, por otro, proponer una lectura que se inscriba y abone positivamente al debate sobre el sentido de las Humanidades en el mundo actual. (shrink)

The focus of this article is the relation between life, sport, and disciplined movement. How do these enhance life? This means looking at sports in terms of the qualitative experiences they afford and considering the role of disciplined movement. Phenomenological description helps explore the normative paths that heighten said experiences. At their best, such paths result in skillful strivings to excel within communitarian frameworks, of which the Japanese practices of self-cultivation are exemplary. Sheets-Johnstone’s forays into kinesthesia, Ortega y Gasset’s meditations, (...) and Husserl’s historical lifeworld (lebenswelt) animate this account. The aim is to show how sports and movement, in bridling an exuberant temperament, cultivate our abilities, creativity, and excellence, ultimately encouraging stimulating lives.El artículo examina la relación entre la vida, los deportes, y el movimiento disciplinado. ¿Cómo mejoran éstos la vida? Esto implica evaluar a los deportes acorde a las experiencias cualitativas que hacen posibles y considerar el papel del movimiento disciplinado. La descripción fenomenológica ayuda a explorar los caminos normativos que mejoran tales experiencias. En los mejores casos, éstos conllevan esfuerzos hábiles de superación dentro de marcos comnunitarios. Las prácticas japonesas de autocultivo destacan a este respecto. Las indagaciones de Sheets-Johnstone sobre la kinestesia, las meditaciones de Ortega y Gasset, y las ideas de Husserl sobre el Lebenswelt histórico animan el análisis. El objetivo es mostrar cómo deportes y movimiento, al embridar un temperamento exuberante, cultivan nuestras destrezas, creatividad, y excelencia, fomentando, en ultimo término, vidas estimulantes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AN ANTHROPOLOGICAL VISION OF CHRISTIAN MARRIAGE GERMAN MARTINEZ Fordham University Bronx, New York VIEWED FROM the institutional, interpersonal, or religious standpoint, marriage is not a distinctively Christian phenomenon, but it is a human partnership with inherently religious symbolism. Consider the complexity of its dimensions : it is a personal bond that is consummated in a sexual relationship; yet its full human reality contains different levels of meaning which (...) point to a transcendent mystery; it is secular and social and at the same time spiritual and personal. Philosophical anthropology and the phenomenology of religion explore these dimensions and stress the complexity of marriage. An entire range of questions stem from the nature and mystery of the conjugal bond as well as from the multiplicity of forms in which this human partnership has been realized in different historical periods and cultures. Precisely because marriage actually takes place in a concrete historico-cultural context, theological reflection must recognize the complexity of this human experience, and this calls for interdisciplinary study. Theological anthropology sees a profound meaning in the created reality of marriage, for it recognizes therein the essential components of a community of love open toward God. An understanding of human values reveals how the experience of marriage touches the roots of people's lives; an understanding of redemption reveals how marriage belongs to both the order of creation and the order of redemption. An anthropological approach is essential. " In good theology one can no longer adopt the simplistic distinction between ' natural mar451 452 GERMAN MARTINEZ riage' and 'sacramental marriage....'" 1 Marriage is not only a meaningful sign of an anthropological reality but also the expression of the human response toward transcendence. Furthermore, the lived experience of marriage in modern society makes us more and more conscious of human existential needs, and theology has to interpret and respond to them in correlation with the content of faith. Against the background of the human sciences and our awareness of the present historical reality, study of this complex experience that is marriage calls for constructive reflection on its anthropological roots. That is where the sacramental mystery is anchored. The crisis in the theological understanding of marriage stems primarily from a crisis of culture, and new anthropological perspectives can establish the possibility of a more personal theology. In fact, the underestimation of its human values or, more precisely, the lack of a personalist anthropology and of an adequate theological consideration of sexuality has been at the root of the weakness of the traditional approach to marriage.z As Theodore Mackin puts it, " The marriage sacrament, like all sacraments, has as its matrix a complex human experience. And there is no understanding of the sacrament unless we first understand its 1 W. Ernst, "Marriage as Institution and the Contemporary Challenge to It," in Contemporary Perspectives on Christian Marriage, ed. R. Malone and J. R. Connery (Chicago: Loyola University Press, 1984), p. 69. The following studies are especially valuable in terms of an anthropological approach to Christian marriage: J. Ratzinger, "Zur Theologie der Ehe,'' in Theologie der Ehe, ed. H. Greven (Regensburg 1972), pp. 81-115; H. Doms, "Zweigeschlechtlichkeit und Ehe,'' in Mysterium Salutis, ed. J. Feiner and M. Lohrer, vol. 2, pp. 707-750; T. Mackin, "How to Understand the Sacrament of Marriage,'' in -Commitment to Partnership; Explorations of the Theology of Marriage, ed. W. P. Roberts (New York: Paulist Press, 1987), pp. 34-60. z Two major Catholic documents of the magisterium insist on the need for further theological reflection in terms of the personalistic reason behind the theology of marriage: John Paul II, The Apostolic Exhortation on the Family (see Origins, 2 (1981): 438-467); Gaudium et Spes, 47-52 (ed. W. M. Abbot, pp. 249-259). " The beginning, the subject and the goal of social institutions is and must be the human person, which for its part and by its very nature stands completely in need of social life" (Gaudium et Spes, 25; Abbott ed., p. 224). VISION OF CHRISTIAN MARRIAGE 453 matrix-experience." 3 In theological terms, the covenant v1s1on governs the partnership reality, but that divine call without this created reality would be meaningless. While the present essay does not include all the... (shrink)