This study focuses on latent inhibition, a mechanism behind selective attention, as the biological basis of creativity in schoolchildren. The main objective of this study is to know if low levels of attention positively affect the levels of creativity manifested in students between the ages of nine and 12. The design of this study is non-experimental with an explanatory-correlational cross-sectional quantitative approach. In order to achieve the objective suggested, several education centers located in Murcia were selected, in which 476 students (...) took part in a creativity test, an attention test, and another test about intelligence depending on the educational level. The results obtained showed that selective attention was negatively correlated with graphic creativity, understanding that behind it lies the latent inhibition, and that when certain levels of intelligence are present, this negative correlation increases. In this way, the simultaneous existence of creative and inattentive subjects is demonstrated. (shrink)

IntroductionThe COVID-19 pandemic has forced changes in patient care in Mental Health Day Hospitals.ObjectivesTo study the interventions performed in MHDHs during the pandemic in comparison with those performed in other facilities and to analyze the new hospital admissions in both groups.MethodA retrospective multicenter cohort study comparing the interventions received by a group of 161 patients admitted in MHDHs during the lockdown period in Spain with the interventions of another group of 109 patients who were treated at other facilities during lockdown.ResultsMHDHs (...) reduced their face-to-face interventions during lockdown just as much as other facilities but implemented telematic intervention methods to a greater extent. Patients attached to MHDHs during lockdown were admitted significantly less and presented fewer urgent consultations in the following 6 months.ConclusionThe use of telepsychiatry made it feasible to adapt MHDHs to periods of lockdown, being useful to improve the continuity of care during the pandemic. In addition, it was possible to maintain a reduction in hospital admissions in patients treated at MHDHs. (shrink)

La constitución dogmática sobre la Iglesia del concilio Vaticano II profundiza en las relaciones entre la Tercera Persona de la Santísima Trinidad y la Virgen María. La santidad original de la Virgen, formada por el Espíritu Santo como nueva criatura, requerirá de ella una actitud activa y consciente, como colaboradora única en su obra. De este modo, la Madre de Dios aparece con las notas de “Casa de Dios”, “Theotokos” y “Madre de la Iglesia”. La obra de H. Mühlen se (...) convierte en referencia canónica obligada para la recta comprensión de esa relación pneumatológica. (shrink)

Como parte del proyecto europeo Playeurope se ha querido conocer las experiencias de los estudiantes de los grados en Educación Infantil y Primaria para concienciar sobre la importancia de ser ciudadanos activos. La investigación realizada en 2022 conserva un diseño descriptivo cuantitativo, combinado con aspectos cualitativos. Se cuenta con una muestra de doscientos estudiantes de España e Italia. Los resulta- dos profundizan en la falta de formación al respecto a nivel universitario. El haber realizado el Manual de historias de éxito (...) y la Guía para ser un emprendedor social ha resultado ser un avance significativo en el aprendizaje de los futuros docentes. (shrink)

Introduction: Resilience is a multidimensional and dynamic construct associated with positive growth and the capacity to transform stressful and negative factors into opportunities of personal development and self-improvement when faced with difficult experiences. The resilience process of each individual integrates multiple analysis levels, which range from genetic-environmental interactions to a complex process of adaptation between the individual and his/her family, friends, co-workers, society, and culture.Objective: To determine whether resilience improves in students of occupational therapy when exposed for the first time (...) to practice placement education.Methodology: Quasi-experimental, prospective, observational, multi-center study with a sample composed of students from the Degree of Occupational Therapy of the public universities of Málaga and Castilla-La Mancha. Two weeks prior to the beginning of the practice education period, the participants completed a questionnaire that included sociodemographic data and the area of their internships. They were also given the Spanish version of the Connor-Davidson's resilience scale. All these instruments were also completed 1 week after the end of the clinical practice.Results: There were statistically significant differences between the variables that make up resilience and the different internship areas. On the other hand, there was a significant improvement of global resilience after the clinical practice period, in both women and men, when the internship area was not considered.Conclusions: The results show that resilient students are more optimistic and work to improve a situation beyond doing simply what is expected of them, knowing how to control their feelings. This is beneficial for students in practice education, since, during these, they face difficult situations that require a resilient pattern, which helps reduce stress and the burnout syndrome. (shrink)

La historia de las ideas ha sido una disciplina muy cuestionada por historiadores y filósofos, pero ampliamente cultivada en Hispanoamérica, esto debido al influjo de un grupo de pensadores españoles e italianos que se trasladaron a nuestro continente después de las guerras ocurridas en Europa. La idea de América ha sido una de los temas fundamentales estudiados por esta disciplina en el continente, aunque de origen muy remoto, la idea de América como tema de estudio ha visto un gran esplendor (...) durante la segunda mitad del siglo XX, a partir de la influencia del filósofo español José Gaos sobre distintos pensadores latinoamericanos. La culminación de estas investigaciones figura en el llamado movimiento liberador, integra- do por la Teoría de la Dependencia, La Pedagogía del Oprimido, la Teología de la Liberación y la Filosofía de la Liberación. Siendo La filosofía intercultural la última expresión de esta forma de pensamiento. (shrink)

En este artículo se abordan las principales reflexiones políticas y jurídicasrealizadas por Muratori durante los últimos años de su vida. En primerlugar, estudiaré su doctrina sobre los fundamentos del poder político ycomentaré algunos de sus consejos sobre cómo deben actuar los gobernantespara fomentar la pública felicidad. Después, partiendo de la idea de que elDerecho condiciona la consecución de esa finalidad, me centraré en el análisisde la obra Dei difetti della giurisprudenza, el tratado jurídico más relevanteelaborado por nuestro autor. Y, por (...) último, desarrollaré las dos principalespropuestas jurídicas contenidas en ese trabajo: la que aboga porlimitar la función desempeñada por la jurisprudencia y la destinada a promoverla imparcialidad de la actividad jurisdiccional y la aplicación correctade las leyes frente a la arbitrariedad judicial. (shrink)

Background Safeguarding the right to die according to the principles of autonomy and freedom of each person has become more important in the last decade, therefore increasing regulation of Euthanasia and Medically Assisted Suicide (MAS). Aims To learn the opinions that the nurses of the autonomous region of Madrid have regarding Euthanasia and Medically Assisted Suicide. Research design Cross-sectional descriptive study. Participants and research context All registered nurses in Madrid. The study was done by means of a self-completed anonymous questionnaire. (...) The variables studied were social-demographic, giving opinions about Euthanasia and MAS. Ethical considerations Each participant was assured maximum confidentiality and anonymity, ensuring the ethical principles set out in the Declaration of Helsinki, as well as in the Organic Law 3/2018, on Personal Data Protection and guarantee of digital rights. Findings A total of 489 nurses answered the questionnaire. In total, 75.7% of the nurses confirmed that Euthanasia should be regulated in Spain. 66.3% indicated that information on Euthanasia should be provided jointly by doctors and nurses, and 42.3% considered that it could be applied by both medical and nursing professionals. A total of 87.2% advocated the participation of nurses in health policy, influencing the drafting of the law. In the face of possible regulation, 35% would request Conscientious Objection, being closely related to their religious beliefs. Discussion Different authors point out that nurses’ perceptions and attitudes towards Euthanasia are conditioned by different factors, such as religion, gender, poor palliative care, legality and the patient's right to die. Conclusion Nurses are positioned in favour of the regulation and practice of Euthanasia and MAS, depending on their age, years of experience, training, model of care and especially religious beliefs. (shrink)

Jose Marti contributed greatly to Cuba's struggle for independence from Spain with words as well as revolutionary action. Although he died before the formation of an independent republic, he has since been hailed as a heroic martyr inspiring Cuban republican traditions.

Intentamos mostrar las líneas genealógicas de la estructura político-legislativa de nuestro mundo a través del juego dinámico entre el Derecho natural y el Derecho positivo. El Derecho positivo de los grupos sociales implica una pseudo especialización cultural social a partir de la cual se justifica la guerra. Por otro lado, la guerra nunca puede ser justificada a través del derecho natural. En este trabajo vamos a tratar los siguientes aspectos: I) La Historia del Derecho Natural; II) El inicio (...) de los valores sociales de la época moderna en el lusnaturalismo clásico español: Fr. Suárez, Fr. de Vitoria y Fr. Bartolomé de las Casas; III) Valores como la libertad, la igualdad y la solidaridad (propiedad común). (shrink)

Se trata de realizar dos calas en los escritos marxianos: los artículos y trabajo de 1843 y 1844 centrados en torno a los Anales Franco Alemanes y los análisis de la guerra civil en Francia y la Comuna de París. A partir de dichas calas se sostiene el carácter antidealista y antiutópico del pensamiento marxiano, y especialmente de su idea de comunismo, las relaciones entre la superación de la filosofía y la abolición del proletariado, su ajuste a la realidad (...) contemporánea como punto de partida esencial para su comprensión y transformación, y su clarividencia sobre la centralidad de la ciencia en el proceso productivo así como sobre el carácter colectivo de dicho proceso de la producción capitalista desarrollada. (shrink)

The training of healthcare professionals goes beyond technical skills, requiring the development of humanistic competencies to balance the technical and the human aspects. Bioethics, essential in health programs, addresses juridical-moral conflicts arising from the interaction between social values and science. The inclusion of bioethics in curricula is crucial to prepare healthcare professionals for contemporary ethical dilemmas. This study aims to highlight the perception of bioethical and professional deontology knowledge among Health Degree students, providing a critical foundation to strengthen ethical education (...) and address emerging ethical challenges in their professional practice. A total of 150 students in physiotherapy, nursing, and psychology at the European University of Valencia were evaluated through an Ad-Hoc survey. The scale measured bioethical knowledge with 19 Likert-scale items. Internal consistency was adequate (α = 0.872). Statistical analysis revealed significant differences in bioethical knowledge among the studied degrees (p<0.05). First-year students scored higher on “The end justifies the means” and “I know the principle of beneficence. ” First and third-year students valued equality in patient treatment. In applied ethics, fourth-year students stood out. (shrink)

The objective of this work was to construct and validate an instrument for assessing resilience to suicide attempts in a Spanish clinical population that has made a previous attempt, and to verify its efficacy for predicting future suicide reattempts at 6 months. For the construction of a Scale of Resilience to Suicide Attempts the theoretical-rational strategy was used. The constructed SRSA-18 consisted of 18 items and 3 subdimensions, had high internal consistency and a high positive correlation with the Suicide Resilience (...) Inventory-25, SRI-25, and to a lesser extent with general resilience scales such as the Connor-Davidson Resilience Scale, CD-RISC and the Resilience Scale of 14 items, RS-14. Additionally, a specific SRSA-18 score predicted future suicide reattempts 6 months after the first attempt. This new scale assesses in a brief and rapid way, through protective factors rather than risk factors, the level of resilience to the suicide attempt in specific clinical subpopulations in hospital emergency services, being able to prevent suicide reattempts with higher lethality. (shrink)

Durante el decenio que Hans Kelsen ejerció como docente de Derecho Internacional en Colonia y Ginebra, entre 1930 y 1940, desarrolló un cuerpo teórico del Derecho Internacional con una marcada vocación pacifista. Ante los graves sucesos bélicos de la II Guerra Mundial, Kelsen clamó, desde su obra la necesidad de una profunda reforma de las instituciones internacionales para conseguir la paz mundial. En este artículo se trata de exponer algunos de los rasgos fundamentales de esa teoría del Derecho Internacional (...) que se encuentran en la base de una contundente propuesta pacifista, prestando especial atención a los conceptos de guerra, coacción y autotutela. (shrink)

Este artículo presenta las conclusiones de un estudio cuantitativo y longitudinal sobre las guerras civiles colombianas, desde el momento de la constitución del país como unidad política estable, y de las formas como se accedió a la paz después de cada una de ellas. Incluye, además, una comparación cuantitativa con los demás países de Hispanoamérica. Se concluye que hay diferencias críticas entre las guerras del siglo XIX y l as del XX, en cuanto a duración y severidad, así como en (...) cuanto a las formas de la paz, con excepción de la Guerra de Los Mil Días. (shrink)

RESUMEN: La violencia es considerada a menudo un elemento consustancial al ámbito internacional: algo que el derecho internacional puede quizá reducir pero no eliminar completamente. Este trabajo se hace eco de las críticas feministas al derecho internacional poniéndolas en relación con los conceptos elaborados por los estudios sobre masculinidades. Que el derecho internacional sea una disciplina históricamente manejada por hombres encuentra su proyección sobre cinco ámbitos: 1) el concepto de estado en tanto que actor principal del derecho internacional, 2) el (...) sistema de fuentes, en particular, los tratados internacionales; 3) la aplicación de las normas internacionales a través de tribunales o paneles de arbitraje; 4) la importancia de la guerra y 5) la doctrina de la responsabilidad de proteger. ABSTRACT: Violence is often seen as an inherent element in the international arena: something that international law can perhaps reduce but not eliminate completely. This work echoes feminist critiques of international law by putting them in relation to the concepts elaborated by studies on masculinities. That international law is a discipline historically handled by men finds its projection on five areas: 1) the concept of state as the main actor of international law, 2) the system of sources, in particular, international treaties; 3) the application of international standards through courts or arbitration panels; 4) the importance of war and 5) the doctrine of the responsibility to protect.PALABRAS CLAVE: filosofía del derecho internacional, estudios sobre masculinidades, violencia, relaciones internacionales, pacifismo jurídicoKEYWORDS: philosophy of international law, masculinity studies, violence, international relations, legal pacifism. (shrink)

La Dialéctica de la Ilustración se encuentra en el epicentro de todas las disputas en torno a la Teoría Crítica. Para la mayoría de sus intérpretes es el reflejo de un estado de ánimo provocado por el fascismo, la II Guerra y el genocidio. Una manifestación de filosofía negativa de la historia, que solo tuvo sentido como provocación, pero ya no nos sirve para interpretar ni aquel momento, ni el presente. ¿Es posible retornar a esta obra con provecho? En (...) este artículo se analiza el concepto de dialéctica que encontramos en el título. Cómo se llegó a él y cuál es su verdadero significado. Con ello se ofrece una contribución que ayude a resolver algunos de los malentendidos que todavía existen sobre esta obra clave del siglo XX. (shrink)

This study reviews and classifies the most common uses of the terms “enemy” and “enmity” within the context of traditional philosophical discourse. In order to contribute to a structured understanding of these concepts, we proceed in two steps. We first explore the auxiliary uses of the terms, which we distinguish from each other according to their axiological connotations. In a second part, we review the technical uses of the concepts known to philosophy of law. Here, we distinguish between two different (...) approaches to the concept, one of which defines it through qualitative criteria, and a second approach that uses the term as a quantifier. (shrink)

This study reviews and classifies the most common uses of the terms “enemy” and “enmity” within the context of traditional philosophical discourse. In order to contribute to a structured understanding of these concepts, we proceed in two steps. We first explore the auxiliary uses of the terms, which we distinguish from each other according to their axiological connotations. In a second part, we review the technical uses of the concepts known to philosophy of law. Here, we distinguish between two different (...) approaches to the concept, one of which defines it through qualitative criteria, and a second approach that uses the term as a quantifier. (shrink)

El título de este artículo expresa con suficiente claridad el alcance de su contenido. La Flota es la expresión material del poder naval con que cuenta la Armada. Sus dotaciones, buques de superficie, submarinos, aeronaves, medios de guerra de minas, fuerzas de Infantería de Marina, centros de adiestramiento e instalaciones navales en tierra, constituyen el núcleo fundamental de la Fuerza Naval. A lo largo de su exposición, el Almirante de la Flota nos describe detalladamente la organización, composición y cometidos (...) de las diferentes unidades, agrupaciones y dependencias que están bajo sus órdenes, poniendo especial énfasis en sus capacidades, estructura operativa y participación en ejercicios y operaciones de carácter nacional e internacional. Asimismo, hace referencia a la contribución a la OTAN y a otras fuerzas multinacionales, y a la participación más reciente de unidades de la Flota en operaciones reales. El artículo es una excelente síntesis para quien desee conocer cómo es y qué hace la Flota, cuál es su futuro en cuanto a incorporación de nuevas unidades, y qué procesos de reestructuración se están llevando a cabo, incluida la reciente creación de un Cuartel General Marítimo de Alta Disponibilidad, dentro de la estructura de fuerzas de la OTAN. (shrink)

Francisco Soler Grima nació en Garrucha, provincia de Almería, España, el 1° de mayo de 1924. Inició sus estudios filosóficos en la Universidad de Granada, graduándose, finalmente, en la de Madrid. Hacia fines de la década del cuarenta y comienzo de la del cincuenta del siglo pasado, colaboró en el Instituto Luis Vives de esa ciudad y en el Instituto de Humanidades fundado por José Ortega y Gasset y Julián Marías (Astorquiza, 1982, 204 y ss.; Mapocho, 1964, pp. 300 (...) y ss.). Este último alude a su vinculación con Soler en el segundo volumen de su Ortega (p. 399) y en los dos primeros de sus Memorias. Estas referencias, junto a las de José Luis López Aranguren, en sus Memorias y esperanzas españolas (p. 101 y ss.), así como la de Antonio Rodríguez Huéscar en Semblanza de Ortega, nos permiten explicarnos, en una primera aproximación, el temprano interés de Soler por los pensamientos de Heidegger y de Ortega, que persistió en él durante toda su vida. (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)

El 17 de abril se cumplen cinco años del fallecimiento de Fray Antonio Royo Marín, OP. A lo largo de estos años hemos recibido numerosas muestras de admiración sobre los escritos publicados en vida por el Padre Royo. Instituciones religiosas, Escuelas de Teología, Grupos de reflexión teológica, catequistas, animadores de grupos cristianos, laicos anónimos, ... siguen consultando y estudiado sus libros, especialmente aquellos que versan sobre moral y espiritualidad. Muchas personas han demandado una biografía del gran predicador. Otras un (...) resumen sistemático sobre sus estudios teológicos, especialmente aquellos que hacen referencia a la espiritualidad cristiana. Ambos contenidos han sido publicados en la Revista como homenaje a quien fuera, en su día, un gran orador en su transmisión de la Palabra de Dios. Ofrecemos el recuerdo vivo de su memoria. Nos ayuda, para ello, la excelente biografía que escribió en Ciencia Tomista el profesor de Historia de lglesia José Barrado Barquilla, OP. Al final de la misma el lector podrá encontrar un elenco de las principales obras del P. Royo.También está a disposición en la red el artículo del Profesor Manuel Ángel Martínez Juan sobre 'La perfecciòn cristiana en el pensamiento de Antonio Royo Marín, OP', publicado igualmente en la Revista. (shrink)

El 17 de abril se cumplen cinco años del fallecimiento de Fray Antonio Royo Marín, OP. A lo largo de estos años hemos recibido numerosas muestras de admiración sobre los escritos publicados en vida por el Padre Royo. Instituciones religiosas, Escuelas de Teología, Grupos de reflexión teológica, catequistas, animadores de grupos cristianos, laicos anónimos, ... siguen consultando y estudiado sus libros, especialmente aquellos que versan sobre moral y espiritualidad. Muchas personas han demandado una biografía del gran predicador. Otras un (...) resumen sistemático sobre sus estudios teológicos, especialmente aquellos que hacen referencia a la espiritualidad cristiana. Ambos contenidos han sido publicados en la Revista como homenaje a quien fuera, en su día, un gran orador en su transmisión de la Palabra de Dios. Ofrecemos el recuerdo vivo de su memoria. Nos ayuda, para ello, la excelente biografía que escribió en Ciencia Tomista el profesor de Historia de lglesia José Barrado Barquilla, OP. Al final de la misma el lector podrá encontrar un elenco de las principales obras del P. Royo.También está a disposición en la red el artículo del Profesor Manuel Ángel Martínez Juan sobre 'La perfecciòn cristiana en el pensamiento de Antonio Royo Marín, OP', publicado igualmente en la Revista. (shrink)

Este artigo retoma, numa versão revista e resumida, a apresentação da obra e do pensamento de José Esteves Pereira, elaborada para o Projeto Ensayo Hispánico da Universidade da Geórgia, coordenado por José Luís Gómez-Martínez. Encontra-se dividido em duas partes: uma breve introdução biobibliográfica e uma exposição das linhas principais da epistemologia da História das Ideias, segundo Esteves Pereira.

Con ocasión del 80 aniversario de la Universidad Iberoamericana y de su Departamento de Filosofía hemos querido recuperar y comentar uno de los dos primeros libros que se publicaron en lo que entonces se llamaba Centro Cultural Universitario. El libro que nos ocupa es fiel testimonio de la época en que fue publicado. Las conferencias del padre jesuita Ledit son ejemplo de la manera de entender la historia moderna y contemporánea de muchos pensadores católicos preconciliares. La cristiandad medieval había realizado (...) una síntesis con el pensamiento griego. La modernidad fue la paulatina separación de esta filosofía perenne abierta a la trascendencia, con el resultado de una razón soberbia y orgullosa de su finitud; una de sus consecuencias fueron los sistemas totalitarios de la primera mitad del siglo xx, los cuales en su confrontación llevaron al estallido de la Segunda Guerra Mundial. (shrink)

Reseña bibliográfica del libre de José Antonio Marina (2022). _El deseo interminable: Las claves emocionales de la historia. _Editorial Ariel, 304 páginas. ISBN: 8434435462.

El exilio español causado por la Guerra Civil no acabó con el transterramiento de los republicanos españoles en los territorios de acogida; su huella perduró hasta el final del franquismo. La correspondencia cursada entre José Cuatrecasas con José Asensio y Fernando Valera es buena prueba de los intentos de un pequeño grupo de españoles exilados en los Estados Unidos de Norteamérica por ser útiles al Gobierno de la República en los duros años de las décadas de 1950 (...) y 1960, cuando las relaciones entre Eisenhower y Franco cobran especial protagonismo: la negociación de las bases, la ayuda norteamericana, la integración de España en la ONU, la pérdida del Protectorado marroquí, las huelgas de estudiantes y tantos otros acontecimientos tienen una particular lectura desde la óptica de quienes siempre vislumbraron la posibilidad de retornar a una España democrática. (shrink)

Reseña al libro de María Rosa Palazón Mayoral titulado "La estética en México. Siglo XX. Diálogo entre filósofos". El libro reseñado es de gran importancia al compilar las propuestas teóricas sobre el tema de pensadores tan destacados como Antonio Caso, José Vasconcelos, Alfonso Reyes, Samuel Ramos, Eduardo Nicol, María Zambrano, Ramón Xirau, Adolfo Sánchez Vázquez, Joaquín Sánchez Mcgrégor, Bolívar Echeverría, Néstor García Canclini, María Noël Lapoujade, Ana María Martínez de la Escalera, Silvia Durán Payán y muchos otros.

El 24 de febrero de 1895 la mayor parte de los habitantes de Cuba no deseaba una guerra de independencia, porque se acababa de votar en el parlamento de Madrid por reformas liberalizantes para la isla. La reacción del gobierno de Antonio Cánovas del Castillo a la insurrección iniciada en Cuba en esa fecha fue no implementar las reformas y tratar a todos los cubanos como insurrectos. En 1896 Cánovas envió al general Weyler a Cuba, quien logró frenar (...) el avance de los insurrectos, pero la reconcentración de los campesinos en centros urbanos que este decretó para privar de su apoyo a los insurrectos causó miles de muertes por hambre y enfermedad y en los Estados Unidos la opinión pública comenzó a favorecer la intervención en Cuba, acción aconsejada por expansionistas como el Cónsul General de los Estados Unidos en La Habana, Fitzhugh Lee. La guerra comenzada en 1895 para la independencia de Cuba tuvo como consecuencias la guerra de los Estados Unidos con España y su transformacion en una potencia global al apropiarse de las colonias españolas en Asia y América en 1898. (shrink)

El Derecho Internacional Humanitario (DIH) nació en Latinoamérica. Ante la creencia imprecisa de que el DIH surgió tras la batalla de Solferino (24 de junio de 1864), como consecuencia de la experiencia de Henry Dunant, se refuta y demuestra que tal aseveración carece de sustentación empírica y científica porque desconoce la importancia histórica y jurídica del Tratado de Regularización de la Guerra y el Tratado de Armisticio suscrito entre la República de Colombia (presidida por El Libertador Simón Bolívar) y (...) el Reino de España (representada por el Mariscal Pablo Morillo) en Trujillo, Venezuela, el 27 de noviembre de 1820, que culminó con el encuentro de ambos líderes combatientes en la histórica población de Santa Ana de Trujillo, llamada, desde entonces, "Morada de Paz" o "Cuna de la Diplomacia Americana". Se destaca en el texto que tales Pactos Internacionales, denominados los "Tratados de Trujillo", fueron aplicados, a modo de precedente jurídico y humanitario, en las diversas Capitulaciones y Acuerdos de Paz que van desde 1820 a 1830 durante el curso de la Lucha de Emancipación frente al imperio español, dando nacimiento al "Derecho de la Guerra" moderno sometido a los sentimientos de piedad, justicia y humanidad. La obra destaca que, a contrario sensu de la opinión mayoritaria, el DIH se configuró en Latinoamérica durante la Guerra de Independencia que lideraron El Libertador Simón Bolívar, El Gran Mariscal de Ayacucho Antonio José de Sucre y los Padres Libertadores de la Gran Colombia (antes integrada por los ahora Estados de Bolivia, Colombia, Ecuador, Panamá, Perú y Venezuela) frente al Reino de España, entre 1810 y 1830. La aseveración relacionada con que el DIH nación en dicho contexto local (y no en Europa), tiene como soporte legal, jurídico o dogmático un enorme cúmulo de instrumentos bilaterales y multilaterales (Acuerdos, Capitulaciones, Amnistías y Tratados) que sentaron las bases del "Derecho de la Guerra" o de la humanización del acto violento la guerra a través de su sometimiento a las reglas jurídicas como mecanismo para contener la venganza, la aniquilación y la destrucción de la vida y los bienes del enemigo en el conflicto bélico. Se sostiene que con dicha regulación, se generó y consolidó el Corpus Iuris Pro Humanitatis, para, en medio de la guerra sometida, a la legalidad y el sentido de justicia, resaltar y proteger la dignidad humana de los combatientes, heridos, enfermos, prisioneros de guerra, población civil (no beligerante), los bienes ajenos a las operaciones militares y lograr preservar la paz como valores y principios superiores de la humanidad. Para confirmarlo, vale la cita textual de lo afirmado por Simón Bolívar, El Libertador, cuando le escribió entonces a Pablo Morillo que ambos Estados estaban compelidos a suscribir "...un tratado verdaderamente santo, que regularice la guerra de horrores y crímenes que hasta ahora ha inundado de lágrimas y sangre a Colombia, y que sea un monumento entre las naciones más cultas, de civilización, liberalidad y filantropía..." (Simón Bolívar: Carta a Pablo Morillo, Cuartel General de Carache, 3 de noviembre de 1820). -/- Contenido del libro: Parte Primera. Elementos teóricos y normativos. Clásicos que forjaron el ius in bello hispano fuente jurídica primaria del ius in bello hispano-grancolombiano y del DIH contemporáneo: Capítulo I. Aportes de la edad antigua al ius in bello en general. Capítulo II. La Edad media y la Edad moderna: sus aportes en la definición de la «guerra justa» como teoría influyente en la fundamentación del ius in bello hispano. Parte Segunda. La Escuela de Salamanca y su influencia en el desarrollo del derecho internacional y el ius in bello hispano: Capítulo I. Sobre la Escuela de Salamanca y la ’guerra justa‘. Capítulo II. Otros referentes teóricos y regulatorios europeos y americanos relacionados con la conformación del ius in bello. Capítulo III. La edad contemporánea, el ius in bello y los DDHH. Parte Tercera. Acuerdos humanitarios entre la corona española y los beligerantes independentistas de Venezuela y la Nueva Granada antes de los tratados de Trujillo (1812/1819). Capítulo II. El trienio de los acuerdos humanitarios hispanograncolombianos durante el trienio liberal español: los tratados de Trujillo de 1820 y su aporte a la configuración del ius un bello hispano-grancolombiano. Parte Cuarta. El trienio de los acuerdos humanitarios hispanograncolombianos durante el trienio liberal español: otros acuerdos humanitarios convencionales para la regulación y humanización de la guerra posteriores a los tratados de Trujillo: Capítulo I. Las capitulaciones hispano-grancolombianas en Venezuela despues de los tratados de Trujillo. Capítulo II. Acuerdos humanitarios convencionales iberoamericanos en la campaña libertadora del sur del continente americano. Parte Quinta. Otros referentes normativos y conceptuales posteriores a los tratados de Trujillo y el impacto del ius in bello hispano-granclombiano en los principios basicos del DIH de las convenciones de Ginebra: Capítulo I. Referentes conceptuales y jurídicos posteriores a los tratados de Trujillo, que influyeron en la conformación del derecho humanitario de la guerra y del DIH contemporáneo. Capítulo II. La influencia notoria del ius in bello hispano-grancolombiano sobre la configuración de los principios básicos del DIH vigente. Capítulo III. Reflexiones sobre la odiosidad de la guerra y un proyecto de futuro para Iberoamérica y la familia humana. (shrink)

Tomando como ponto de partida a noção de “psicologia das multidões”, desenvolvida inicialmente por Gustave Le Bon (1841-1931), este trabalho procura refletir, num sentido amplo, sobre a dinâmica entre a política e as relações intersubjetivas, afetivas e imaginárias da vida coletiva. Além disso, buscamos estabelecer o confronto entre dois filósofos pós-marxistas contemporâneos, Antonio Negri e Ernesto Laclau, os quais, afastando-se da perspectiva de Le Bon, fazem leituras distintas das noções de povo, massa e multidão, propondo, cada qual a seu (...) modo, estratégias diferentes de atuação política, sem desconsiderar a dinâmica dos afetos que estruturam a vida social e política na atual fase do capitalismo. Frente a estas perspectivas, pretendemos mostrar que o conceito de multidão, de Le Bon, bem como as técnicas de propaganda e manipulação de massa por ele indicada, é uma ferramenta útil para compreender os fenômenos políticos contemporâneos, como é o caso do neofascismo, que surge em meio à crise da democracia representativa. (shrink)

Resumo: O artigo examina os desdobramentos dos atuais procedimentos de virtualização dos processos produtivos e interativos no que estes representam, e podem representar, para a constituição de um novo universo de experiência da realidade e das atividades cotidianas dos indivíduos. Reformulação que enquadra de novo modo a própria æsthesis, o conjunto das potências de percepção e apropriação objetiva e subjetiva de mundo. A partir da inquirição desses aspectos, ensaia-se, ao fim, uma prospecção das implicações práticas e teóricas de tais desenvolvimentos (...) para a atividade educativa. Palavras-chave: Sensibilidade; Virtualidade; Marx; Educação; Individualidade Æsthesis, Digital Technologies and Education: the formation of human senses in the virtual’s era Abstract: The article examines the current processes of virtualization of productive and interactive processes in what these represent, and can represent, for the constitution of a new universe of experience of reality and the daily activities of individuals. A reformulation framing in the new way the aesthesis itself, the set of all the powers of perception and objective and subjective appropriation of the world. From the examination of these aspects, a prospective study of the practical and theoretical implications of such developments for the educational activity. Keywords: Sensitivity; Virtuality; Marx; Education; Individuality Æsthesis, Technologies Numériques et Éducation : la formation des sens humains à l’ère du virtuelle Résumé : L’article examine les développements des procédures actuelles pour la virtualisation des processus productifs et interactifs dans ce qu’ils représentent, et peuvent représenter, pour la constitution d’un nouvel univers d’expérience de la réalité et des activités quotidiennes des individus. Reformulation qui encadre l’ésthèse elle-même, l’ensemble des pouvoirs de perception et d’appropriation objective et subjective du monde. De l’étude de ces aspects, il est testé, à la fin, une prospection des implications pratiques et théoriques de tels développements pour l’activité éducative. Mots-clés : Sensibilité ; Virtualité ; Marx ; Éducation ; Individualité Data de registro: 23/09/2022 Data de aceite: 23/08/2022. (shrink)

O presente artigo busca dar a ver a fundamentação teórica do cálculo diferencial, em matemática, com base nos Manuscritos matemáticos, de Karl Marx, sob movimento dialético e seus vínculos com o social. Para o caso, a escolha de Marx confronta as propostas de Leibniz, D’Alembert / Euler e Lagrange, acerca do cálculo diferencial. Nomeadas de mística, racional, algébrica, e simbólica, esta criada por Marx. Segundo Gerdes, a solução marxiana oferece a possibilidade de desenvolvimento de métodos adequados para melhor compreensão dos (...) fins da educação matemática (ensino e aprendizagem), se observados os princípios da dialética marxiana. Para tanto, o artigo perpassa, criticamente, partes da história da matemática e da filosofia relativas aos suportes da argumentação desenvolvida. (shrink)

No presente artigo se apresenta uma análise do conceito marxiano de força de trabalho como uma categoria, um referente ideal geral de natureza teórica, cuja elaboração por Marx potencialmente faculta o rastreamento de traços essenciais para a compreensão crítica do caráter particular assumido pela individualidade nos contornos das formas de sociabilidade do capital. Nesse sentido, a discussão dos textos marxianos, bem como de obras de outros autores que abordam o tema ou questões conexas a este, tem como objetivo enumerar analiticamente, (...) de modo indiciário, as determinações que fazem da força de trabalho livre individual existente como mercadoria do capital uma verdadeira protoforma ou “paradigma” da individuação a partir da modernidade. Para tanto serão tratados quatro conjuntos conceituais, vetores da trajetória desse tipo histórico de elaboração social da individualidade, conforme pode se depreender do estudo das obras de Marx aqui abordadas: 1) a força de trabalho como Daseinsform do capital e força de sua produção; 2) o modo particular de alienação da força de trabalho (Veräußerung); 3) o caráter complexo do “objeto” do qual o capital se apropria; e 4) a relação que o indivíduo tem consigo mesmo como proprietário privado de força de trabalho. (shrink)