Através a análise da presença da literatura brasileira nos dez primeiros volumes do Dicionário bibliográfico português de Inocêncio Francisco da Silva, este artigo pretende identificar as vias transatlânticas criadas pelo bibliógrafo português com o propósito de incluir o Brasil no seu campo de estudo. Esta história das mediações e dos mediadores envolvidos no cumprimento da ambição de Inocêncio Francisco da Silva reflete as etapas e as características próprias do processo de formação de um espaço literário luso-brasileiro na segunda metade do (...) século XIX, condicionado, entre outros factores, pelas tensões persistentes entre as duas nações. (shrink)

This volume is a collection of essays of a philosophical nature on the subject of technology, introducing authors from the Portuguese-speaking community, namely from Portugal itself, Africa and Brazil. Their contributions detail a unique perspective on technology, placing this important topic within the historical, ideological and social contexts of their countries, all of which share a common language. The shared history of these countries and the cultural and economic specificities of each one have stimulated singular insights into these thinkers’ (...) reflections. The essays are thematically diverse. Among the topics covered are technogenic knowledge, visions of technology, risks and uncertainties, mediatization, digitalization, and datafication, engineering practice and ethics, alternative technoscientific strategies, ontotechnologies of the body, virtual and archive. The contributions also explore other themes that are more closely related to the semi-peripheral world, such as technological dependence and the incorporation of Western technology into the social structure of ancestral communities. This book appeals to students and researchers and provides a voice to authors whose work are not usually available in English-language publications. It serves as an ideal guide for all those who seek rigorous and geographically widespread knowledge regarding thinking on technology in several Portuguese-speaking countries. (shrink)

The aim of this paper is to present a revision of international versions of the Utrecht Work Engagement Scale and to describe the psychometric properties of a Portuguese version of the UWES-9 developed simultaneously for Brazil and Portugal, the validity evidence related with the internal structure, namely, Dimensionality, measurement invariance between Brazil and Portugal, and Reliability of the scores. This is the first UWES version developed simultaneously for both countries, and it is an important instrument for understanding employees' work (...) engagement in the organizations, allowing human resources departments to better use workforces, especially when they are migrants. A total of 524 Brazilian workers and 522 Portuguese workers participated in the study. Confirmatory Factor Analysis, group comparisons, and Reliability estimates were used. The use of workers who were primarily professionals or administrative support, according to ISCO-08, reinforced the need to collect data on other professional occupations. Confirmatory factor analysis showed acceptable fit for the UWES-9 original three-factor solution, and a second-order factor structure has been proposed that presented an acceptable fit. Full-scale invariance was obtained between the Portuguese and Brazilian samples, both for the original three-factor first-order and second-order models. Data revealed that Portuguese and Brazilian workers didn't show statistically significant differences in the work engagement dimensions. This version allows for direct comparisons of means and, consequently, for performance of comparative and cross-cultural studies between these two countries. (shrink)

Portuguese enclaves in Brazil and Angola maintained bilateral trade and cultural exchanges from the sixteenth to the middle of the nineteenth century. While in Brazil the growth of the mulatto population appears as a key feature of Luso-Brazilian colonialism, and Afro-Brazilians have come to constitute the majority of the current Brazilian population, mulattos never exceeded 2 per cent of the Angolan population prior to the 1970s. And yet Luso-Brazilian miscegenation eventually became the bedrock of ‘lusotropicalism’, an essential component of (...) Portugal's colonial ideology in the second half of the twentieth century. To understand these paradoxes, beyond the demographic figures, this chapter examines the historical processes concerning mulattos as a group on both sides of the South Atlantic. Among its conclusions is that miscegenation is a necessary but insufficient condition for the growth of a mulatto population. (shrink)

This exploratory study is part of a post-doctoral project investigating how Brazilian and Portuguese textbooks present slavery and the slavery trade, as well as how Portuguese students interpret these issues, particularly when they use the sources in their textbooks. A group of 8th-grade students (aged 13–14) from a school in northern Portugal was asked to reflect on the meaning of slavery and its potential consequences for Brazil and Portugal, drawing on evidence related to the slave trade and labour (...) during the 16th century, as presented in their textbooks. The students’ responses were analysed inductively, and the findings are discussed in terms of (a) the specific analytical process employed and (b) the insights gained regarding the relationship between textbook representations and students’ perceptions, framed within the context of situated learning. This framework suggests that prior knowledge, personal experience, and the specific task at hand may influence students' ideas and outcomes. (shrink)

During the last few years, burnout has gained more and more attention for its strong connection with job performance, absenteeism, and presenteeism. It is a psychological phenomenon that depends on occupation, also presenting differences between sexes. However, to properly compare the burnout levels of different groups, a psychometric instrument with adequate validity evidence should be selected (i.e., with measurement invariance). This paper aims to describe the psychometric properties of the Oldenburg Burnout Inventory (OLBI) version adapted for workers from Brazil and (...) Portugal, and to compare burnout across countries and sexes. OLBI's validity evidence based on the internal structure (dimensionality, reliability, and measurement invariance), and validity evidence based on relationships with other variables (work engagement) are described. Additionally, it aims presents a revision of different OLBI's versions—since this is the first version of the instrument developed simultaneously for both countries—it is an important instrument for understanding burnout between sexes in organizations. Data were used from 1,172 employees across two independent samples, one from Portugal and the other from Brazil, 65 percent being female. Regarding the OLBI internal structure, a reduced version (15 items) was obtained. The high correlation between disengagement and exhaustion, suggested the existence of a second-order latent factor, burnout, which presented measurement invariance for country and sex. Confirmatory factor analysis of the Portuguese OLBI version presented good goodness-of-fit indices and good internal consistency values. No statistically significant differences were found in burnout between sexes or countries. OLBI also showed psychometric properties that make it a promising and freely available instrument to measure and compare burnout levels of Portuguese and Brazilian employees. (shrink)

Este artigo, fruto duma primeira fase de investigações sobre a expurgação dos livros impressos iniciadas em 2011, adopta um ponto de vista e uma terminologia diferentes dos tradicionais. Instaurando decididamente uma distinção entre macro e microcensura, pretende estabelecer os fundamentos da análise dos fenómenos microcensórios, isto é, as modificações efectuadas nos livros em conformidade com as directivas oficiais fixadas pelo Santo Ofício. Este padrão metodológico, baseado na análise de dois corpus – de um lado os índices de livros proibidos e (...) expurgados impressos nos séculos XVI e XVII, e do outro os livros alvo de censura –, visa organizar um estudo sistemático dos fenómenos de expurgação, geralmente menos explorados do que os da proibição pura e simples dos livros. Dois fundos de livros antigos de Coimbra (Biblioteca Geral e da Faculdade de Medicina) foram examinados, limitando-se a análise a obras de médicos portugueses. (shrink)

Vilém Flusser was born in Prague. He emigrated to Brazil, where he taught philosophy and wrote a daily newspaper column in Sao Paulo, then later moved to France. He wrote several books in Portuguese and German. Writings, Into the Universe of Technical Images, and Does Writing Have a Future? have been published by the University of Minnesota Press, and the Shape of Things, Towards a Philosophy of Photography, and The Freedom of the Migrant have also been translated into English.

O estudo da iconografia do livro impresso em Portugal entre os séculos XV e XVIII não prescinde do levantamento, tão extenso quanto possível, de marcas de água e contramarcas identificadoras do papel em que as obras foram estampadas. Este levantamento sistemático é tanto mais indispensável quanto são raros e avulsos os estudos portugueses neste campo da investigação histórica. O conjunto de marcas a reunir, algumas centenas de unidades, permitirá uma visão cronológica e panorâmica dos motivos iconográficos das filigranas utilizadas na (...) produção do papel das obras impressas no nosso país, revelando a sua origem e contribuindo para a investigação no âmbito histórico, artístico e económico. (shrink)

Looking at the library of Vilém Flusser, which is preserved in the Flusser-Archive in Berlin, we notice not only the wide interest of Flusser’s in all possible fields of knowledge but also the different stations in his nomadic life. The library is simultaneously an image of his intellectual journey and, especially considering his Brazilian period, a representation of Flusser’s friendships. When we search for connections between them, his books give us a notion about Flusser’s early contacts, before his return to (...) Europe, to German, Italian and Spanish intellectuals, and most of them are connected to his great interlocutor Vincente Ferreira da Silva. But we find also an obvious relation to the lesser-known Portuguese thinkers such as Eudoro de Sousa, as well as Flusser’s acquaintance with authors like Agostinho da Silva and Delfim Santos who held great significance for the dialog between Portugal and Brazil in the 1950s. (shrink)

"Corpus Anima" is a collection of previously published essays written for professional Jungian journals about the unity of psyche and soma, spirit and matter, body and soul. There are also two chapters of more personal reflections, previously unpublished, including a series of articles on the mid-Atlantic Azorean Archipelago. The essays on psyche and soma come from the direct experience of their unity. We live, life moves, at the confluence of these polarities of spirit and matter, body and soul, where through (...) the capacity to hold contradiction and paradox we can become whole. Included in this collection is a published essay (Routledge) on the Portuguese poet and writer, Fernando Pessoa (1888-1935). His particular paradoxical expression of the soul and its life in the world is radically inspiring. The lines below are written on his tomb in Lisbon, resting in the same national monument with Vasco de Gama (c. 1460s-1524), world oceanic explorer. Pessoa was an explorer of inner worlds. He is, posthumously, a national treasure. I am nothing. I shall always be nothing. I cannot want to be anything. But I have in me all the dreams of the world. Cedrus Monte, PhD, is a Jungian Analyst, graduate of the C.G. Jung Institute in Switzerland (1995) where she now resides. She is originally from Northern California. Her roots lie there, even her heart; but even deeper roots, soul roots, lie in the Azores and Madeira, both autonomous island regions of Portugal. An uprooted wanderer of many lands, she has grounded herself as much as possible in the one constant earth, the body. (shrink)

Hans-Martin Sass, Honorary Professor of Philosophy. Founder and board member of the Centre for Medical Ethics, Bochum, Germany. Honorary Senior Research Fellow at Kennedy Institute of Ethics at Georgetown University, Washington, DC. Honorary Professor of the Bioethics Research Centre, Beijing. He has written more than 60 books and pamphlets, more than 250 articles in professional journals. Editor of the Ethik in der Praxis/ Practical ethics, Muenster: Lit. Founder and co-editor of the brochures “Medizinethische Materialien”, Bochum: ZME. He has lectured in (...) Argentina, Austria, Belgium, Bulgaria, Brazil, Canada, Croatia, the Chech Republic, India, Iran, Israel, Italy, Japan, France, the Netherlands, the Philippines, Poland, Portugal, Russia, Spain, Switzerland and Taiwan. The interview devoted to exposition of the concept of bioethics in America and Germany, as well as the professor`s attitude to the idea of the integrative concept of bioethics. The concept of integrative bioethics has been developed in different countries, a component of this concept is the idea of the need for discussion on bioethics in various sectors of society. Equally important in this concept are the definitions of bioethics and the bioethical imperative proposed by Fritz Jahr in 1926. The scientist`s article, which was discovered in 1997, contains a new format of bioethical ideas, as well as a valuable opportunity to enhance understanding the term of bioethics as an integrative science. Interview has been conducted by Hanna Hubenko as a part of the joint international course «Integrative Bioethics». At the meeting it was discussed the experience of cooperation and plans for the future. Cooperation and feedback between scientists remains an unconditional prerogative, also in a pandemic situation. (shrink)

Take part... and you will bear witness to the semiotic nature of human animals. This event, commented by Charbel Niño El-Hani (Federal University of Bahia) and chaired by Elma Berisha (Lyceum Institute), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the (...) Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Jamin Pelkey is Associate Professor and Program Director in the Department of Languages, Literatures and Cultures at Ryerson University, Toronto, where he is also an active faculty member in the Ryerson-York graduate program in Communication & Culture. He serves as Co-Editor of Semiotica, Vice President of the International Association for Cognitive Semiotics, and executive board member for the International Cognitive Linguistics Association, the International Society for Biosemiotic Studies, and the Semiotic Society of America. Jamin’s research explores semiotic dimensions of language evolution and embodied cognition. He is the recipient of the 2017 Mouton d’Or Award for best article in Semiotica and has edited or co-edited twelve collections in linguistics, anthropology, and semiotics, including Tropological Thought and Action (2022), Cognitive Semiotics (2019), Applied Brand Semiotics (2018), Archaeology of Concepts (2018), Sociohistorical Linguistics in Southeast Asia (2017), Virtual Identities (2016), and The Semiotics of Paradox (2015). His authored books include Dialectology as Dialectic (2011) and The Semiotics of X (2017). He is currently editing Bloomsbury Semiotics, a major reference work in four volumes. *** Charbel N. El-Hani is full professor in the Institute of Biology, Federal University of Bahia, Brazil. Coordinator of the LEFHBio - History, Philosophy, and Biology Teaching Lab and the INCT IN-TREE - National Institute of Science and Technology in Interdisciplinary and Transdisciplinary Studies in Ecology and Evolution. Between January 2020 and July 2021, he was visiting researcher at the CES - Centre for Social Studies of the University of Coimbra, Portugal. He works in the areas of philosophy of biology, ecology, ethnobiology and science education research. *** Homepage: https://www.uc.pt/fluc/uidief/io2s Auditorium: https://www.uc.pt/fluc/uidief/io2s/auditorium *** Technical support assured by Robert Junqueira. The cover image for the video was designed by Zahra Soltani. (shrink)

Guy Debord, founder of the Situationist International and filmmaker, kept a meticulous record of his correspondence between 1951 and 1994. Published by Fayard, the fifth volume of the correspondence includes several letters signed ‘Glaucos’ (a character from the Iliad), which were sent to Afonso Monteiro, Gianfranco Sanguinetti, Eduardo Rothe, and Jaime Semprún. In those letters, Debord developed several analyses of the ‘Carnation Revolution’, arguing that ‘the Portuguese proletariat’ had gone ‘further than the May 1968 movement’. Debord initially supported a (...) local group called Conselho para o Desenvolvimento da Revolução Social, but he would later criticise it for not taking sufficient action. He also encouraged Jaime Semprún to write La Guerre Social au Portugal, a book published by Éditions Champ Libre in May 1975. This article analyses Debord’s correspondence in 1974 and 1975, offering a critical assessment of how he related to the revolutionary situation in Portugal. (shrink)

The fascination with brain research is widespread, and school teachers are no exception. This growing interest, usually noticed by the increased supply of short-term training or books on how to turn the brain more efficient, leads us to think about their basic training and outreach resources available. Little is known about what the official Initial Teacher Training offers concerning the brain literature and if it meets scientific standards. Also, what are the science communication materials that teachers can access to learn (...) about the developing brain remain undiscussed. First, we examined the ITT courses taught in Portuguese Higher Education, both in public and private institutions, to identify the syllabus with updated neuroscientific knowledge. Second, we searched for the neuroscience-related books published in the last 6 years through the National Library of Portugal database. Thirty ITT courses and 35 outreach publications were reviewed through a rapid review methodology. Our results showed an absence of curricular units indicating in their programs that brain research, and its relationship with learning, would be taught in a representative and updated way. In contrast, the number of brain-related books for educators increased in Portugal, corroborating the demand for this field of study by these professionals. Based on the literature that shows how misunderstandings about the brain have increased in school contexts, our discussion recognizes that science outreach could be a way to increase the scientific literacy of school teachers with the research community working more in this direction, but, since a previous problem seems to be unsolved, there is an urgent need for specialized attention to the development of training curricula for future kindergarten and elementary school teachers. (shrink)

Arguments analogous to those found in the late medieval theory of the king’s two bodies, popularized by Ernst Kantorowicz, were resurrected in early nineteenth-century constitutional theories of the moderating powers of monarchy. Post-revolutionary French liberal thought, echoed by its Portuguese counterpart, rediscovered the virtues of the institution of royalty, notably the immaterial and immortal body of the king. This rediscovery was prompted by the uncertainties of different national political contexts which made many contemporaries believe it desirable to integrate restored (...) monarchies within modern constitutional models for state stability. This first occurred with the Bourbons’ return to post-Napoleonic France and the restoration of the monarchy in 1814, and then with the Braganza royal family’s return to Portugal in 1821 after thirteen years of rule from Brazil. Using arguments similar to those previously made in late medieval European political and legal thought, French and Portuguese liberals developed a theory of the king’s two powers, according to which the monarch at once exercised a moderating power, defined by the abstract institutional nature of the king’s person, and an executive power, embodied within his physical person. This conceptualization of royal duality was intended to make it possible to delegate executive power to ministers, leaving the king only the attributes of a largely symbolic power. Liberals thereby hoped to confine the monarch to his purely institutional body in a de-politicized constitutional role. (shrink)

Milton Ohata reviews Luiz Felipe de Alencastro’s O trato dos viventes: Formação do Brasil no Atlântico Sul [Mortal Traffic: The Formation of Brazil in the South Atlantic]. O trato dos viventes begins from a simple but consequential premise: that in the history of Portuguese America, the whole is not the sum of its parts; that is, it cannot be understood by merely combining the histories of its various regimes. Rather, local history is to be interpreted in the light of (...) its effective connections, in reciprocal determination, with the history of capitalism — in which the slave trade played an indispensible part. (shrink)

In the early modern period, botany still remained a relatively new arrival at the top table of knowledge. Much botanical work was not done in universities, colleges, academies, laboratories, or botanic gardens, but behind the walls of different kinds of gardens – of the royalty as well as of common people, of monasteries as well as public gardens. By following the circula­tion of oranges, especially taking into consideration the role of Portugal as a turn­table, this paper sheds light on several (...) of the unexpected ways in which the history of botany and horticulture and the history of gardens encountered in the early modern world. The history of oranges has often made reference to the acclimatization of this citrus fruit in Europe and its transplantation to the New World. However, very few works have addressed the dissemination of oranges from the Iberian Peninsula. In this paper, I argue for a change in perspective by stressing the role played by the Portuguese on acclimatization and dissemination of oranges from Asia to Portugal, and from this country to the Old and New Worlds. I also stress the role Portugal played in building and popularizing horticultural expertise for orange growth and its corresponding botanical knowledge. (shrink)

If I were to review only the books written in Portuguese and published during 2016 and the first semester of 2017 in Portugal, this would no doubt be a very short article. In fact, the National Library of Portugal only displays thirteen entries from a search for utopia in the title, keyword, or subject; and once we exclude fiction, translations, reeditions, and books that, although they use utopia in the title, are not relevant to the field of utopian studies, (...) we are left with just four references.The situation is no doubt surprising given the fact that utopian studies is well established in the Portuguese academy and that a number of events were held across the country to commemorate the five hundredth anniversary... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ Introduction“Between the Bible and the Philosophers”: ShakespearePeter Atterton (bio) and Sean Lawrence (bio)It is not clear when Levinas first read Shakespeare, but we do have some clues. The first complete translation of Shakespeare’s works into Russian, Levinas’s mother tongue, appeared between 1865 and 1868. These volumes doubtless graced the shelves of his family’s bookstore in Kovno (now Kaunas), in Lithuania, then part of the Russian empire. Kovno (...) served as capital of one of three губернии gubernias (provinces), but also as the de facto center of Lithuanian intellectual life. The family bookstore catered to the highbrow tastes of government officials and served the needs of teachers and students at the local lycée. One also imagines that it fired the literary imagination of the young Levinas, who taught himself to read Russian at a young age. However, it would have been highly unusual for one so young, even for one as precocious as Levinas, to have read Shakespeare recreationally and self-educationally during this period (1906–1915). It probably was not until he entered the lycée in Kharkov, in Tsarist Ukraine, where his family emigrated at the beginning the Great War, or after his family’s return in 1920 to Lithuania, where Levinas attended the Hebrew lycée in Kovno, that Levinas read Shakespeare for the first time. We know that Russian gymnasiums and technical schools assigned Shakespeare.1 His gymnasium education, between the ages of eleven and seventeen, is therefore the latest point by which Levinas could have read Shakespeare for the first time, though we do not know what or how much.He certainly acknowledged Shakespeare’s influence on his early thought. In an interview broadcast on Radio France Culture in February 1981, Philippe Nemo asked Levinas what were “the first great books” he encountered, “the Bible or the philosophers?” Levinas answered by saying that he read the Bible while very young but only began to read philosophy with any seriousness at university. He proceeded, however, to volunteer a third category of great books, [End Page 1]between the Bible and the philosophers, the Russian classics—Pushkin, Lermontov, Gogol, Turgenev, Dostoyevsky and Tolstoy, and also the great writers of Western Europe, notably Shakespeare, much admired in Hamlet, Macbeth and King Lear.2If we treat this as a chronology, then Levinas would have first read Shakespeare at some time “between” the age of six, when he began reading the Bible and other Hebrew texts with a private tutor, and the age of seventeen, when he enrolled at the University of Strasbourg.A polyglot, Levinas could have read Shakespeare in English as well as in Russian translation, but also in French, German, or Hebrew translation. For that matter, he could have read it in Lithuanian translation.3 We don’t know which French edition he read first or drew upon most closely.4 In Time and the Other, he follows the translation of Émile Montégut for Macbeth but for Romeo and Juliet, as noted in Sean Lawrence’s article, he does not repeat verbatim any of the major translations. When he quotes Shakespeare in English, he follows an original spelling edition. In the notebooks that he kept during imprisonment, and part of which we have translated here, Levinas appears to quote Shakespeare in English from memory, but incorrectly.This error notwithstanding, the Carnets de captivité show the imprisoned Levinas reading widely in English. Perhaps he expected a victory by the anglo-phone powers, or perhaps he practiced a sort of defiance in reading the language of his captors’ enemies, or perhaps he sought to strengthen his understanding of one of the European languages he had neglected in the precocity of his youth. Besides Shakespeare, we find him reading D. H. Lawrence’s Lady Chatterley’s Lover and Charles Morgan’s Sparkenbroke within our selection. Elsewhere in the notebooks, he refers to Arthur Conan Doyle, Charles Dickens, L. Ryder Haggard, Maurice Baring, Millen Brand, Pearl Buck, and Edgar Allan Poe.5 His references range from the cursory—in the case of Brand’s The Outward Room, it consists only of its title and author—to the surprisingly detailed and suggestive. After reading... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Imagining the Moor in Medieval PortugalJosiah Blackmore (bio)For medieval Portugal, Africa was familiar and strange, a known place across the modest parcel of the Mediterranean between the Algarve and Ceuta, and, farther south, an unknown expanse of land that glimmered black under the equatorial sun. And for Portugal, like for Spain, Africa was part of the demographics and history of Iberian culture in the figure of the Moor, at (...) once an “other” and a closer, more intimate presence. Jeffrey J. Cohen reminds us of the “cultural work” of the Saracen (one of the medieval terminological possibilities for “Moor”), “whose dark skin and diabolical physiognomy were the western Middle Ages’ most familiar, most exorbitant embodiment of racial alterity” [189]. Cohen argues, therefore, that the Saracen (grosso modo) existed in a network of literary and ideological productions of western Europe; in the case of Iberia, the Moor was sometimes but not always a Saracen and was both a figure of alterity and of familiarity and sameness, less an aprioristic other and more of a figure that could be variously othered as a marker of boundaries including “race,” spirituality, and sexuality. While this essay does not take on the idea of racial alterity per se, it does assume the notion that in the literary culture of Portugal blackness, in some manner, informed constructions of the Moor. My purpose here is to delineate an understanding of the Moor in medieval Portugal as a construct that resists easy categorizations as an undifferentiated figure of otherness, a consideration that culminates with the work of Gomes Eanes de Zurara (1410?–1474?), the first chronicler of Portuguese exploration into (west) Africa. To this end, I will briefly consider the Moor in representative examples from the livros de linhagens (genealogical books) and the cantigas d’escarnho e de mal dizer (poetry of mockery and insult, hereafter abbreviated CEM), not so much in order to trace a direct influence between these texts and the work of Zurara but to provide an idea of how the Moor was variously fashioned in earlier texts. The analysis here is not exhaustive nor conclusive but suggestive, and is meant to indicate how the Moor—and the idea of the Moor—in Portugal can add to critical conversations on the imaginative and ideological constructions of the Moor and of Africa and its inhabitants.The formulations of national and cultural identities in European texts of the Middle Ages and Renaissance1 that in some way engage Africa and the African have increasingly [End Page 27] and understandably become an object of interest among literary and cultural theorists. One of the advances in recent years of this critical work is the freeing of the Moor from the strictures of the “self/other” binary that permeated earlier scholarly work on Europeans and their others, especially in the field of imperial/colonial studies or in the study of the conflictive representations of Moors and Europeans in genres such as medieval epic.2 In the medieval field, Cohen’s work on the Saracen is one good example of this more theoretically suggestive approach, since Cohen explores the work of representation as it dovetails with the universalizing claims of psychoanalysis. Suzanne Conklin Akbari’s essay usefully reminds us that the medieval world considered itself as existing in three parts, thus making problematic modern applications of binaries as supposedly informing a medieval perception of “Asian Orient and European Occident” [20]. Other studies, though concerned with postmedieval literatures and histories, also explore the cultural work of the Moor. Such, for instance, is the case with Emily C. Bartels’s articles on the Moor in Shakespeare. Bartels charts the flexibilities and inconsistencies of the term “Moor” in Renaissance England [“Making More” 434], noting especially its “racial” claims. In analyzing the place of postcolonialism as it might inform critical work on Africa in the Renaissance, Bartels questions the model that postcolonial studies assumes as underlying its own practice by arguing that “[postcolonial critiques] continue … to recreate the history of silenced voices through only one model of cultural exchange: one in which European domination is both the motivating force and the inevitable outcome” [“Othello and Africa” 46].These representative studies of the Moor tag... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kingship and Conversion in Sixteenth-Century Sri Lanka: Portuguese Imperialism in a Buddhist LandTerry C. MuckKingship and Conversion in Sixteenth-Century Sri Lanka: Portuguese Imperialism in a Buddhist Land. By Alan Strathern. Cambridge, UK: Cambridge University Press, 2007. 304 pp.Buddhist-Christian relationships in Southeast Asian countries have a history that goes back to colonizations of the Portuguese, Dutch, British, and French beginning in the sixteenth century. By studying (...) the story of those early occupations, one can predict with some accuracy the nature of the relationships between Buddhists and Christians today.In Kingship and Conversion in Sixteenth-Century Sri Lanka, Alan Strathern, research fellow in history at Clare Hall, Cambridge, unearths a piece of the story that helps us understand the antipathy that exists today between Buddhists and Christians in Sri Lanka. As the title indicates, it is a book with a small thesis, limited geographical scope, and of short temporal duration. That is, it is a scholarly book that examines why a Christian monarchy was never established in sixteenth century coastal Sri Lanka during the one hundred years of colonial presence and rule of the maritime regions (ca. 1600–1658) by Roman Catholic Portugal.Strathern breaks new ground by delving into letters written by Portuguese churchmen, which have not previously been used in histories of this period. He ignores neither traditional Buddhist sources (the vaṃsa tradition in Sri Lanka) nor traditional Christian sources (principally Portuguese Jesuit Fernao de Queiros’s The Temporal and [End Page 221] Spiritual Conquest of Ceylon). And he is candid about his debt to the “presiding scholar” of the Portuguese period in Sri Lanka, C.R. de Silva, and also the “other expert in the field,” Jorge Manuel Flores. But the heretofore unused Portuguese letters provide the other side of the conversation that helps explain much.Strathern’s broader periodization begins with the Portuguese’s first incursions into Sri Lanka in 1505 and ends with the collapse of the Portuguese rule in the coastal regions to the Dutch in 1658. But his real focus is on the reign of the most important Sri Lankan monarch during this period, King Bhuvanekabāhu VII, who reigned from 1521 to 1551. It was King Bhuvanekabāhu’s policies regarding the Portuguese and particularly his welcoming of Christian missionaries that have created such controversy among historians of this period, both Sinhalese and Portuguese (and other Western historians). For some, Bhuvanekabāhu was weak and vacillating, for others strong and consistent. For some Bhuvanekabāhu was a captive, powerless vassal, for others a ruler of agency and foresight, making decisions that were the very best he could do given the overwhelming might of the Portuguese navy.Strathern’s conclusion, finely argued and carefully nuanced, is that Bhuvanekabāhu should be given more credit that he is usually given for wise kingship. But the pointed question that Strathern decides is key to the role Bhuvanekabāhu plays is his decision not to convert to Christianity, at an important period in Southeast Asian history when “conversion” to Christianity had become more than a religious decision—it had become a political and economic strategy of some weight, a decision that many other rulers of this period in south India and elsewhere were making as a matter of expedience. Why, asks Strathern, did Bhuvanekabāhu not make the same decision?The answer comes in three explorations that form the three parts of the book. The first is an exploration of the question of kingship in South and Southeast Asia during this period, specifically the role that kings conquered by colonial powers played. Strathern calls this the Temporal Question. The second is an exploration of what happened to these political dynamics when Christian missionaries are thrown in the mix. Strathern calls this the Spiritual Question. Third is an exploration of the overall effect on these two factors on the colonial powers, indigenous nationhoods, and the two religious institutions, Buddhism and Christianity.The TemporalThe sixteenth century in Sri Lanka was a time of unavoidable political alliances. The irresistible power of the colonizing power in Sri Lanka, beginning with Portuguese in 1505, meant that one could either fight to the death... (shrink)

Aim: To analyze the empathizing and systemizing profiles of Brazilian and Portuguese nursing undergraduates. Background: Empathy is a fundamental skill for nursing practice and should be analyzed during the student’s education. Methods: Descriptive study with cross-sectional design. Participants were 968 undergraduate students, including 215 (22.2%) Brazilians from a university in the state of São Paulo and 753 (77.8%) Portuguese students from a higher education institution in central Portugal. The Portuguese and Brazilian versions of the Empathizing/Systemizing Quotient have (...) good internal consistency and reliability. Ethical considerations: In Brazil, approval for the study was obtained from the Research Ethics Committee of the University of São Paulo at Ribeirão Preto College of Nursing (protocol 191/2016) and in Portugal, from the Ethics Committee of the Health Sciences Research Unit: Nursing, Coimbra Higher School of Nursing (protocol P362-09/2016). Results: Most (86%) participants were female and aged between 20 and 24 years. In the general profile analysis between both groups, the domains “Social Skills,” “Contents,” and “Processes” scored higher. Gender differences exist for the feeling of empathy and systemizing, as women scored better on the short version of the Empathy Quotient and men on the Systemizing Quotient. Conclusion: As demonstrated in the domain scores for “Social Skills,” “Contents,” and “Processes,” the undergraduate nursing students analyzed have the ability to deal intuitively and spontaneously with social situations; they are also characterized as methodical people, who like to follow rules, and experience practice better than theory, and the women have a higher empathetic level than men, who in turn are more systemizing. (shrink)

In this paper it is argued why and how the aesthetics of sport should be included in higher education curricula in sport sciences. It is claimed that within the scope of philosophy of sport, aesthetics has its own role to play, since it provides a ‘sensible knowledge’ that should not be undervalued, and philosophers of sport must be aware of this. Providing examples from Portugal and Brazil, it is enunciated how these countries have been taking seriously and incorporated (if only (...) partially) inquiry and education concerning the aesthetics of sport. Through an interpretative analysis, it is argued about the adoption of the aesthetics of sport in academic curricula and also in the syllabus of sport philosophy and aesthetics of sport courses in the context of higher education in the Faculty of Sport at the University of Porto. (shrink)

Partindo de uma relevante premissa de Paulo Freire, a de que “a compreensão crítica do ato de ler […] não se esgota na decodificação pura da palavra escrita ou da linguagem escrita, mas que se antecipa e se alonga na inteligência do mundo. A leitura do mundo precede a leitura da palavra, daí que a posterior leitura desta não possa prescindir da continuidade da leitura daquele”, o vertente artigo procura analisar os primeiros anos do processo de construção social de um (...) indivíduo-leitor, a saber, Vitor Silva Tavares, timoneiro, a partir de 1974, da histórica casa editora & etc. Com uma infância vivida num meio nada culto ou diletante, e tendo abandonado precocemente os estudos liceais, Vitor Silva Tavares acabou por tornar-se, contra toda a probabilidade, numa figura marcante do campo da edição literária em Portugal na segunda metade do século XX. Ganhando ele espessura de caso, trata-se aqui de reflectir, a partir de elementos obtidos através do recurso à história de vida do referido editor, como sob a colagem de diversos efeitos, socializações e acasos se foi produzindo um perfil singular de indivíduo, perfil esse onde a atividade da leitura ocupou um papel determinante, gerando predisposições mentais, desafios, condicionando a própria vida que Vitor Silva Tavares quis levar, dedicada à prescrição editorial, à mediação da leitura, transferindo para outros impressões que foram primeiramente suas. (shrink)

A conversão forçada dos judeus de Portugal em 1497 repercutiu de forma durável sobre toda a sociedade portuguesa da época moderna, funcionando como uma interferência, um elemento a mais, na complexa rede de distinções sociais da organização estamental da população de então, dado também válido para o ultramar português. Surge, neste contexto, uma vasta literatura de polêmica antijudaica e anti-semita. Para além de estudar a circulação dessas obras, veremos aqui como a mensagem que elas veiculavam se refletiu em textos lidos (...) ou produzidos localmente no Brasil colônia. (shrink)

Animals in Brazil: Economic, Legal and Ethical Perspectives presents a broad overview of the complicated role of animals in Brazilian society. Its four substantive chapters survey the landscape of animal agriculture, animal protection laws, recent animal jurisprudence, and the underlying cultural factors that have shaped the Brazilian people's relationship with and treatment of animals. Despite the book's title, there is no chapter addressing economics. However, it represents the first book in English addressing the plight of animals in Brazil and makes (...) a marked contribution to animal ethics in Latin America. At its best, it is very good, and overall, the volume is a worthwhile addition to the bookshelf of anyone interested in Brazilian animal law.The introduction by the book's editor, Carlos Naconecy, does exactly what an introduction should do: it succinctly describes the content of the chapters to follow. My quibble is that while Naconecy has excellent English and expresses himself well, the essay badly needed the editorial scrutiny of a native English speaker. The succeeding chapters each begin with an abstract, a simple but useful aid to any scholar who might not be interested in all of the issues the book covers.Chapter 1, “Food Animals in Brazil: Five Decades of Transformation,” ably describes Brazil's progression from a primarily subsistence-based agrarian culture to its full-scale embrace of industrial agriculture with all of its incumbent horrors. In just 50 years, Brazil has gone from a net importer to the world's second-largest exporter.The story of the country's transition to confinement, meat-based agriculture is all too familiar. It wrought havoc on community and family ties and overwrote traditional dietary practices, leading to widespread obesity, disease, and nutrient deficiencies. It also made indifference toward agricultural animals a new national norm. The level of cruelty that is both legal and common in Brazilian industrial agriculture would strain credulity if it weren't so similar to those of so many other countries. Indeed, the authors’ discussion of the systemic animal mistreatment, devastating environmental consequences, and accompanying cultural erosion in Brazil could easily have been cut and pasted into a chapter surveying the last 50 years in the United States.The second chapter is the strongest in the collection. “The Legal Protection of Animals in Brazil: An Overview” summarizes the country's animal-legal framework and situates it within the context of Brazil's constitutional prohibition against animal cruelty. The authors explain why the constitution offers little practical protection. Under the prevailing view, only those acts undertaken for the purpose of causing needless suffering constitute cruelty. Since much animal cruelty is ostensibly done for other reasons (food, science, etc.), the cruelty prohibition does not reach the majority of offenses.The authors next construct a syllogistic argument that the current legal classification of animals as “things” rather than beings who are the subjects of rights is logically and ethically flawed. Since cruelty involves suffering, and objects cannot suffer, and since animals suffer (otherwise animal cruelty laws would be pointless), then animals must be subjects of the law. Phrased differently, animals must be rights-holders. This leads into a compelling argument that the constitution not only supports but requires such an interpretation.“Cases and Debates in the Brazilian Animal Rights Arena” does exactly what its title suggests. It looks at recent animal-related judicial developments and situates them within a broader cultural and legal context. For example, the Supreme Court recently held that the Vaquejada, a rodeo-like event involving chasing and tackling terrified cows, was unconstitutional.Immediately following the decision, the legislature amended the constitution to classify the Vaquejada as an important cultural activity and thus protected under a different constitutional provision. The courts are currently considering whether that constitutional amendment is itself unconstitutional. We are further told about movements against foie gras and vivisection and about recent developments regarding custody disputes over domestic animal companions.The final chapter, “Factors That Influence the Brazilian Ethos Regarding Animals” is a broad discussion of the ways Brazilian history and culture have impacted attitudes toward animals. It is argued that because Brazil was the last Western country to eliminate slavery, Brazilians are more prone to treat animals like property and that the Brazilian temperament makes them more likely to be passionate than pragmatic. We also learn that a cultural reluctance to protest against social wrongs enables Brazilians to remain silent in the face of animal injustice and that the country's Catholic tradition instilled the idea that only people were made in the image of God and that animals therefore matter less. These observations strike me as overbroad and problematic. For example, millions of Brazilians have spent much of the past decade protesting government corruption, and the country has an impassioned animal advocacy movement. Furthermore, it is not clear that Brazilians necessarily treat animals differently than people from other countries with very different histories.Overall, Animals in Brazil begins the work of new scholarship in English on animals in the Brazilian context. The fact that some chapters are more informative and useful than others is an inevitable by-product of an edited volume and should not deter those interested in Brazilian animal law from reading it. The excellence of the first two chapters alone makes the book worthwhile. (shrink)

Desde o 11 de setembro de 2001, debates sobre o Islã foram intensificados, em busca de explicações plausíveis sobre os ataques terroristas ao World Trade Center. Foram colocadas em pauta, sobretudo nas mídias, nacional e internacional, hoje, uma das mais importantes fontes de informação e de construção dos nossos mundos cognitivos, questões sobre o que são os muçulmanos e o Islã. Motivada por esse cenário e pelo crescimento do número de muçulmanos no mundo, praticamente um quarto da população mundial, no (...) qual os muçulmanos por conversão também são parte, decidi observar e comparar os dois campos, Brasil e em Portugal, tomando nota das ricas relações entre religião e cultura, entre tradição e modernidade. Dois campos com diferentes procedências, vertentes religiosas, escolas de pensamento, movimentos religiosos, que resultaram não somente em diversidade, mas igualmente em semelhança, em conflito e em dilema. De onde se observa que também a diferença une todos os muçulmanos do mundo. Palavras-chave: Islã; Muçulmanos; Convertidos.Since September 11th 2001, debates over Islam have been intensified in search for plausible explanations for the terrorist attacks to the World Trade Center . Questions on what Muslims and Islam are have been at stake, above all, in the national and international media nowadays, one of the most important information sources as well as for building our cognitive worlds. Inspired by the scenario as well as by the growing number of Muslims in the world, almost a quarter of the population, included converted Muslims, I decided to observe and compare two fields, Brazil and Portugal, taking note about the richly relations between religion and culture, tradition and modernity. They are two fields with different origins, religious tendencies, schools of thought, religious movements, which have resulted not only in diversity, but also in similarity, conflict and dilemma. In observing that the difference also unites all Muslims in the world. Key words: Islam; Muslims; Converted. (shrink)

This paper undertakes a fresh appraisal of German emigration to Brazil as an important but mainly overlooked component of nineteenth-century German identity construction and nationalism. It analyzes Brazil as a controversial political space of national imagination, colonial fantasy, and intercultural translation and evaluates the German emigrant community in Brazil as an invention that is, until today, a depiction heavily loaded with ideological and racial bias. Drawing on Flusser’s thoughts on “Heimat” and migration, this article outlines an intercultural and interdisciplinary approach (...) that takes into consideration inventions in the German-language context and in the Portuguese-language context as well as the dynamics between languages and cultures. (shrink)

Approaching the topic of robotics-work relation in a general and international context enables the possibility to know more about the impacts in different sectors. In this book the main discussion themes are followed in order to understand which the main dimensions are included in such debate. In that way, it becomes possible to understand the possible answers and available alternatives. The book follows the themes of relation between employment and technology, the automation as rationalization process and robotics as a technology (...) reference. The other topics are the emergence of ethical, legal and social aspects of this technology, the development that can be perceived in the case of Portugal, and the conclusions about the limits and perspectives of new robotic developments. This edition has empirical information on the Portuguese case and also includes data from the main resources of the global debate on this issue: the new developments of automation and its relation with the work content and employment. The author underlined the importance of the contribute that he got from the discussions at the ITAS Working Group on Robotics Technology Assessment, and at the ITAS Research Group on Technology and Work, in Germany, and at the Observatory of Technology Assessment at CICSNOVA in Portugal. The book is include in a series supported by the Portuguese-American Foundation for Development (FLAD) and was published by Glaciar. (shrink)

In 1922, many representatives of the Russian Intelligentsia, including many philosophers, were exiled from the young soviet state. Many left with the so-called Philosophy Steamer (Chamberlain in The philosophy steamer: Lenin and the exile of the intelligensia (2006) Atlantic Books). The exiled philosophers tried to go on with their previous professional lives in cities as Prague, Berlin and Paris. The St. Serge Orthodox Theological Institute in Paris, founded by, among others, Sergei Bulgakov (1871–1944), became the new center of Russian religious (...) philosophy and theology in Europe. Soon, however, the community of immigrant Russian religious philosophers and theologians was divided by conflicting opinions, and fell apart in various brotherhoods and movements. An important conflict was the so-called Sophia controversy: the Brotherhood of St. Photius, which included Vladimir Lossky (1903–1958), as well as the famous spokesman of the Neopatristic Synthesis, Fr. Georges Florovsky (1893–1979), attacked the Brotherhood of St. Sophia, which included the above mentioned Bulgakov. His Sophiology, or study of Sophia, Divine Wisdom, was accused of heresy on the instigation of Florovsky and Lossky. From this Sophia controversy, the Neopatristic Synthesis emerged as the dominant school of Russian Orthodox Theology, whereas Sophiology fell practically into oblivion. This article will attempt to answer the question whether there is still room for a re-valuation of the sophiological stance in Orthodox theology through a survey of recent literature on the subject. The article will conclude the affirmative: namely, that the controversy is shown to be the result of a conflict between generations and the necessity to empower their Orthodox identity in emigration, rather than the result of intrinsic philosophical or theological differences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Discourses of Jewish Identity in Twentieth-Century FranceEllen S. FineDiscourses of Jewish Identity in Twentieth-Century France, edited by Alan Astro; Yale French Studies 265pp. New Haven: Yale University Press, 1994, $17.00.Ever since France became the first European country to grant Jews equal rights as citizens with the enactment of the Declaration of the Rights of Man in 1791, the question of identity has been a central preoccupation of French (...) Jews. Their emancipation brought about assimilation to the universalist principles of the French Republic and led them to detach themselves from their own traditions, generating conflicting emotions about what it meant for a Jew to be French. The topic of French-Jewish identity has been reflected upon by writers ranging from Sartre, Memmi, and Misrahi to Levinas and Finkielkraut, none of whose discourses are included in this volume but whose ideas are discussed in Seth Wolitz’s pertinent article, “Imagining the Jew in France: From 1945 to the Present.”Divided into two main sections, “Literary Texts” and “Cultural Contexts,” this collection contains articles written by authors not familiar to English speaking readers. They are excellently translated, mainly by the editor, Alan Astro. In his introductory essay, Astro notes that his aim is to portray the cultural and ethnic diversity of French Jews of different origins and to show their part in the formation of Jewish identity. The focus is on how French Jews feel about their own identity, and not on how others see them.The first section, “Literary Texts,” represents a variety of genres, generally fiction. Over half of the thirteen texts date from the 1970s to the present, and are mostly personal narratives, anecdotal in nature. The tone often conveys “a certain humor or self-irony,” described by Rachel Ertel in her essay, “A Minority Literature” (in the second section) as identifiable traits of a Jewish work.With no logical sequence to the presentation of the texts, a multiplicity of perspectives is clearly the objective. For example, Bernard Frank, whose ancestors have lived in France since the Revolution, feels “as French as anyone else,” yet recognizes that Jews are different, “because they’ve been made to be different.” Wolf Wieviorka in 1936 exalts his “noble pedigree,” being a naturalized French citizen; he was later murdered by the Nazis.North African Jews who emigrated to Paris in the 1950s and early 1960s, studied sociologically by Michel Abitbol, are portrayed in Gil Ben Aych’s novel, The Chant of Being (Algerian), and in Paula Jacques’s novel, Aunt Carlotta’s Legacy (Egyptian). Jews of Eastern European descent are depicted in the short stories by Cyrille Fleischman, one of which recounts how a Sorbonne professor of sixteenth-century French literature renounces his eminent career and like his father, opens up a delicatessen in the Jewish quarter of the Marais, thus returning to his roots. Henri Raczymow returns imaginatively to a pre-war Poland in Tales of Exile and Forgetfulness, recreating in French the intonations of Yiddish, the language of his grandparents who died in the Holocaust. In an [End Page 378] outstanding essay, “Memory Shot Through With Holes,” Raczymow articulates urgent questions posed by the second generation: “By what right could I speak, I who was not a victim, survivor or witness?”If the first section is multicultural, the second, “Cultural Contexts,” is interdisciplinary. Annette Wieviorka (granddaughter of Wolf Wieviorka) studies accounts by survivors, revealing the impact of Vichy’s imposing a Jewish identity on its citizens. Wieviorka also evokes the importance of the Six-Day War which compelled assimilated French Jews to proclaim their Jewish allegiance, a pivotal event transforming their sense of identity.Other significant contributions are Gérard Haddad’s exploration of the importance of Judaism in the life and work of Jacques Lacan, an outsider who seemed more concerned with Jewish identity than his fellow psychoanalysts. Ora Avni analyzes Patrick Modiano’s repudiation of his Jewish patrimony in his seminal novel, La Place de l’étoile. Elizabeth de Fontenay comments on how the quant-à-soi (“keeping to oneself”), the reserve characteristic of the French, becomes the quant-à-nous (“ourselves”) for the French Jew who is linked to a community beyond the... (shrink)

Através de uma leitura densa das fontes hagiográficas jesuítas que celebraram a vida de um jesuíta napolitano, Marcelo Mastrilli (1603-1637), procuro mostrar que as visões e narrativas proféticas foram importantes lugares de comunicação social, memória colectiva e mobilização política. O reposicionamento profético foi uma linguagem específica da tecnologia do eu, a partir da qual o sujeito fabricava a sua própria identidade, dentro e contra os limites externos da autoridade e das instituições. Marcelo Mastrilli – que viajou pela Itália, Espanha, Portugal, (...) Goa, Malaca, Filipinas e Japão – construiu a sua própria subjectividade e acção através de uma visão profética de São Francisco Xavier. Logo que a sua experiência pessoal foi impressa, atingindo um público mais vasto, mobilizou outros actores a imitá-lo, citá-lo, ou a fazer uso dele nos seus percursos individuais e sociais. O que se podia transportar de um continente para outro não eram, claro, visões pessoais mas a sua corporização numa série de textos e imagens materiais. E a verdade é que mesmo depois da sua morte, em 1637, as suas visões foram retomadas pelo padre António Vieira e integradas no seu discurso legitimador da dinastia de Bragança e do papel que os jesuítas aí desempenhavam. (shrink)

Paul C. Johnson begins his new work, Automatic Religion, with the observation that two of the capacities commonly taken to distinguish humans from nonhumans-free will and religion-are fundamentally opposed. Free will enjoys a central place in our ideas of spontaneity, authorship, and the conscious weighing of alternatives. Meanwhile, religion is less a quest for agency than a series of practices--possession rituals being the most spectacular though by no means the only examples--that temporarily relieve individuals of their will. What, then, is (...) agency and why has it occupied such a central place in theories of the human? Based on a dozen years of archival and ethnographic research in Brazil and France, this book tests the boundaries between humans and non-humans in an unlikely series of episodes from the closing decades of the nineteenth century, when ideas related to automatism lurched into motion on multiple tracks and, not incidentally, "religion" as a topic of study was being born. Brazil provided a particularly fertile place for reflection as the nearest site of what Europeans and Euro-Americans too often, too naïvely, and too imperially saw as raw nature, and thus also a laboratory of the human. In this context, the French would call Brazil's people monkeys; its slaves were called automatons; and Afro-Brazilian spirit possession priests were classed in the terms of French psychiatry's newly minted terms, dissociation and hysteria. Johnson shows not just how automatons can take on unexpectedly human-like lives when animated but also traces how certain groups have been excluded as less-than-human. In so doing, Johnson reanimates one of the most mysterious and yet foundational questions of trans-Atlantic thought-what is agency? (shrink)