O trabalho teve como objetivo investigar a qualidade de vida em mulheres portadoras de HIV/AIDS, em destaque as relações sociais e a sexualidade. Foram analisados também aspectos sociodemográficos e situação clínica (marcadores biológicos CD4+ e carga viral) de 63 mulheres entre 18 e 65 anos em uso ..

In times of crisis, one of the areas heavily affected has been food, as a direct consequence of the damage caused to family farming and therefore to Food and Nutrition Security (SAN). Climate change, in turn, causes widespread crises, which, due to their impact on humanity, and above all, on SAN, provide complex humanitarian crises, worsening hunger. The military conflict imposes difficulties in access to food and production. This study aimed to critically describe the panorama of climate change and armed (...) conflicts in Africa, relating them to the pandemic of COVID-19 as a factor of aggravating the situation of food insecurity in African countries. A literature review study was carried out in various databases, journals and portals for this purpose, with emphasis on Google Scholar, CAPES and governmental portals. The results point to climate change, as being multicausal, and constitute a risk factor for agriculture and SAN, in African countries, characterized by the destruction of crops and the reduction of food availability. Armed conflicts makes difficult to produce and distribute food, especially for people who’s affected. (shrink)

Iowa Gambling Task (IGT) is one of the most widely used tools to assess economic decision-making. However, the research tradition on aging and the Iowa Gambling Task (IGT) has been mainly focused on the overall performance of older adults in relation to younger or clinical groups, remaining unclear whether older adults are capable of learning along the task. We conducted a meta-analysis to examine older adults’ decision-making on the IGT, to test the effects of aging on reversal learning (45 studies) (...) and to provide normative data on total and block net scores (55 studies). From the accumulated empirical evidence, we found an average total net score of 7.55 (± 25.9). We also observed a significant reversal learning effect along the blocks of the IGT, indicating that older adults inhibit the prepotent response towards immediately attractive options associated with high losses, in favor of initially less attractive options associated with long-run profit. During block 1, decisions of older adults led to a negative gambling net score, reflecting the expected initial pattern of risk-taking. However, the shift towards more safe options occurred between block 2 (small-to-medium effect size) and blocks 3, 4, 5 (medium-to-large effect size). These main findings highlight that older adults are able to move from the initial uncertainty, when the possible outcomes are unknown, to decisions based on risk, when the outcomes are learned and may be used to guide future adaptive decision-making. (shrink)

With respect to De Dreu and Gross's article, we comment on the psychological functions for attack and defense, focusing on associations between individual differences in psychopathic personality traits and the behavioral patterns observed in attack-defense conflicts. We highlight the dimensional nature of psychopathy and formulate hypothetical associations between distinct traits, their different behavioral outcomes, and associated brain mechanisms.

Across two studies, a wide age range of participants was interviewed about the nature of death. All participants were living in rural Madagascar in a community where ancestral beliefs and practices are widespread. In Study 1, children (8–17 years) and adults (19–71 years) were asked whether bodily and mental processes continue after death. The death in question was presented in the context of a narrative that focused either on the corpse or on the ancestral practices associated with the afterlife. Participants (...) aged 8 years and older claimed that death brings an end to most bodily and mental processes. Nevertheless, particularly in the context of the religious narrative, they claimed that certain mental processes continue even after death. This assertion of an afterlife was more evident among adults than children, especially with respect to cognitive processes, such as knowing and remembering. In Study 2, 5‐ and 7‐year‐olds were asked similar questions in connection with the death of a bird and a person. Seven‐year‐olds consistently claimed that bodily and mental processes cease at death, whereas 5‐year‐olds were unsystematic in their replies. Together, the two studies replicate and extend findings obtained with Western children showing that, in the course of development, different conceptions of death are elaborated—a biological conception in which death terminates living processes and a religious conception in which death marks the beginning of a new form of spiritual existence. (shrink)

In this paper, I consider the claim that a corporation cannot be held to be morally responsible unless it is a person. First, I argue that this claim is ambigious. Person flags three different but related notions: metaphysical person, moral agent, moral person. I argue that, though one can make the claim that corporates are metaphysical persons, this claim is only marginally relevant to the question of corporate moral responsibility. The central question which must be answered in discussions of corporate (...) moral responsibility is whether corporations are moral agents or moral persons. I argue that, though we can make a case for saying corporations are moral agents, they are not moral persons, and hence, we can hold them responsible. In addition, we need not treat them the way we would be obligated to treat a moral person; we needn't have the same scruples about holding a corporation morally responsible as we would a moral person. (shrink)

We welcome the critical appraisal of the database used by the behavioral sciences, but we suggest that the authors' differentiation between variable and universal features is ill conceived and that their categorization of non-WEIRD populations is misleading. We propose a different approach to comparative research, which takes population variability seriously and recognizes the methodological difficulties it engenders.

v. 1. Piaget's genetic epistemology, 1965-1980.--v. 2. Critique of Piaget's genetic epistemology, 1965-1980.

Este artigo apresenta, em primeiro lugar, uma reconstrução conceitual das razões que levam Leibniz, em sua correspondência com Arnauld, a introduzir o conceito de decretos divinos possíveis. Em um segundo momento, o artigo desenvolve alguns argumentos para demonstrar que a introdução desse conceito torna inconsistente a arquitetônica global da metafísica leibniziana.

Words change meaning, usually in unpredictable ways. But some words’ meanings are revised intentionally. Revisionary projects are normally put forward in the service of some purpose – some serve specific goals of inquiry, and others serve ethical, political or social aims. Revisionist projects can ameliorate meanings, but they can also pervert. In this paper, I want to draw attention to the dangers of meaning perversions, and argue that the self-declared goodness of a revisionist project doesn’t suffice to avoid meaning perversions. (...) The road to Hell, or to horrors on Earth, is paved with good intentions. Finally and more importantly, I want to demarcate what meaning perversions are. This, I hope, can help us assess the moral and political legitimacy of revisionary projects. (shrink)

Kaplan (1999) argued that a different dimension of expressive meaning (“use-conditional”, as opposed to truth-conditional) is required to characterize the meaning of pejoratives, including slurs and racial epithets. Elaborating on this, writers have argued that the expressive meaning of pejoratives and slurs is either a conventional implicature (Potts 2007) or a presupposition (Macià 2002 and 2014, Schlenker 2007, Cepollaro and Stojanovic 2016). We argue that an expressive presuppositional theory accounts well for the data, but that expressive presuppositions are not just (...) propositions to be added to a common ground. We hold that expressives, including pejoratives and slurs, make requirements on a contextual record governed by sui generis norms specific to affective attitudes and their expressions. (shrink)

How does human language contribute to the cognitive edge humans have over other species? This question eludes most current theories of language and knowledge. Incorporating research results in psychology and cutting a path through a broad range of philosophical debates, Nolan develops a strikingly original account of language acquisition which holds important implications for standard theories of language and the philosophical foundations of cognitive science.

John Stuart Mill and Harriet Taylor Mill were very much aware of the problem of domestic violence. In the years between 1849 and 1853, they wrote a series of newspaper articles and pamphlets on domestic violence. These works are notable for their passion, insight and the way they prefigure contemporary discussions of this topic. Their thoughtful and detailed discussion is thus important not just for its historical interest, but for the light that it sheds on a complex problem that is (...) every bit as pressing in the twenty first century as it was in the nineteenth. (shrink)

This paper presents an account of the moral boundaries of organizations. We define an organization’s moral boundary to encompass all of the actions for which it could be held morally responsible. Our theory requires us to view organizations as subjects that act in the world, rather than as objects that are used as tools; that is, it requires us to focus on corporate moral agency. We present a process model for determining whether a given action lies within an organization’s moral (...) boundary, and we discuss how an organization’s moral boundary can be created, destroyed, or modified as a result of deliberate choices by human and organizational actors. Our article contributes to the literature by conceptualizing the distinction between organizations as subjects and organizations as objects, and so clarifying the distinction between legal and moral boundaries; by recentering the discussion of boundaries on organizational actions rather than on contingent institutional features; and by adding nuance to the assignment of moral responsibility in complex organizational networks and in situations where one corporate moral agent depends upon another for its existence. (shrink)

The current study aims to test a moderated-mediation model in which the indirect effect of the presence of negative stereotypes towards older workers in the organization on psychological engagement to work domain and attitudes toward development opportunities through identification with the company depends on the occupational self-efficacy. The survey involved 1501 Italian employees over age 50, working for a major retailer of the big distribution. In line with Social Exchange theory, the results showed that the perception of negative stereotypes towards (...) older workers in the organization is associated with low identification with the company and in turn with psychological engagement to work domain and attitudes toward development opportunities. In addition, this relationship was found to be stronger for older workers with higher and medium levels of occupational self-efficacy. These findings suggest to organizations to discourage the dissemination of negative stereotypes toward older workers in the workplace because the perception of the lack of reciprocity may lead to older workers’ disengagement from the work domain and their loss of interest toward development opportunities. (shrink)

How might the idea of recognition offer a fresh slant on contemporary women’s writing? In this essay, we bring theories of recognition into dialogue with two literary works: Chris Kraus’s widely reviewed memoir I Love Dick and The Other Woman by the well-regarded Swedish novelist Therese Bohman. Our analysis focuses on recognition within the texts as well as its relevance to relations between texts and readers. We seek to clarify how attitudes to heterosexual love, feminism and same-sex identification are entangled (...) and the broader implications of such entanglements. We are interested in how the protagonists engage the world as readers and the role of literature in shaping their identifications and attachments. Yet, a comparative analysis can also bring to light how a feminist habitus is predicated on class and education, suggesting that these two texts may invite rather different experiences of recognition. (shrink)

The following contribution expands the current discussion on the status and function of the history of education at the methodological, or epistemological, level by introducing the perspective of a history of educational knowledge. This opens up a theoretical option for educational historiography that avoids the identification of history of education with history of a discipline, or the institutionalized knowledge of education and teaching. As a consequence, some history of education topoi – as the history of a discipline – can be (...) called into question and practiced historically rather than educationally or morally. (shrink)

The article deals with the concept and image of templum and its transformations in a globalized world. The starting point of the analysis is the ambiguity that could be disclosed in the functioning of the concept of sacrum. The concept of profanation is directly related with the negative aspect of the sacrum. Thus, the ambiguity of the act of profanation can be also seen in cases of the conversion of sanctuaries into «public institutions» in the Soviet period. The analysis will (...) focus on the gesture of profanation, which will be elucidated through the case of the de-consecration and re-consecration of the Vilnius Cathedral. (shrink)

Hittite Diplomatics: Studies in Ancient Document Format and Record Management. By WillemiJn J. I. Waal. Studien zu den Boğazköy-Texten, vol. 57. Wiesbaden: Harrassowitz Verlag, 2015. Pp. xxi + 620, illus. €98.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Monopoly on Salvation? A Feminist Approach to Religious PluralismRita M. GrossMonopoly on Salvation? A Feminist Approach to Religious Pluralism. By Jeannine Hill Fletcher. New York: Continuum, 2005. 155 pp.Given that most practitioners of Western feminist theology, whether Christian or some variety of post-Christian, display remarkably little interest in issues of religious diversity and interreligious dialogue, I was both curious about this book and delighted to see someone combining (...) the words “feminism” and “religious pluralism” in a book title. However, I was also curious as to what this author might construe as a “feminist” approach to religious diversity. These days it is fairly common for a book written by a woman to contain the word “feminism” in the title, even though there may be little specifically feminist content in the book. Additionally, I have been [End Page 205] somewhat skeptical that there is a specifically feminist approach to issues of religious diversity. My issue with many other feminist theologians is not especially their lack of a specifically feminist approach to issues of religious diversity but their lack of knowledge about and interest in any religion other than Christianity and its near relatives.What I found is a good addition to the rather considerable library of theologies of religious pluralism written by Christian theologians. And there is a specifically feminist angle to the arguments made in this book, or at least an angle on issues of religious diversity that I have not seen utilized by others, the vast majority of whom are men, who have written such books.The five chapters of this book follow a predictable outline. The first chapter is devoted to framing the contours of the Christian theology, which will be the basis for Fletcher’s entire approach to religious pluralism. An informative chapter on the history of the encounters of some Christians with members of other religions follows this. The third chapter, predictably, reviews and critiques the by now familiar Christian theologies of religious diversity—exclusivist, inclusivist, pluralist, and particularist. These chapters of review and critique are followed by two constructive chapters, one of which offers Fletcher’s specifically feminist suggestions and the other of which discusses how a Christian could honor both specific loyalty to Christianity and the ethical requirements imposed when one recognizes the theological legitimacy of religious diversity.The approach to Christian theology outlined in the first chapter frames Fletcher’s inquiry throughout the entire book. Given that the author is a Christian, it is not surprising that her theology of religious pluralism turns on her understanding of the terms “God” and “Jesus of Nazareth.” According to her, Christian theology revolves around two poles. The first of these is that God is an “incomprehensible mystery” (p. 9), which, for her, opens the possibility that people who are not Christians might have valuable insights into that which Christians call “God.” The other pole of Christian theology is the distinctively “Christian affirmations about what is known of God through Jesus” (p. 16). Balancing the incomprehensibility of God and the specific affirmations about God is the difficult task of someone seeking to construct a Christian theology of religious pluralism. According to Fletcher, a third component is also needed in a theology of religious pluralism. Theologians must also take account of the “complex nexus of personal, social, political, and religious contexts” (p. 21) in which their work occurs.The second chapter of this book contains an interesting account of some historical encounters between Christians and members of other religions. Much of the information contained in this chapter would be unknown to many readers of this book. One of the encounters supplied the title for the author. In 1609, a Hindu debater challenged Roberto de Nobili (1577–1656), a Jesuit missionary to Southern India who lived the lifestyle of a Hindu saṅnyāsi (mendicant). The debater said of de Nobili’s theological claims: “Does this man alone know God? Does he alone have a monopoly on salvation?” (p. 51). Though Fletcher speculates that early Christian encounters with people of other religions may have involved a measure of mutuality and equal interchange, by the time Christianity had become well established in Europe and [End... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This Buddhist’s View of JesusRita M. GrossThe topic 1 of developing a Buddhist view of Jesus is challenging to me on many levels, for many reasons. Not the least of them involves my own unhappy childhood and young adulthood being trained as a member of a version of Christianity that expressed an extremely exclusivist position regarding religious pluralism. Nevertheless, I have long practiced Buddhist-Christian dialogue as a Buddhist, in (...) part as an antidote to that unhappy past, as a deliberate attempt to heal the wounds inflicted on me by an exclusivist and doctrinaire version of Christianity. So why does this task of developing a Buddhist view of Jesus remain difficult?In part this task is difficult because it is unfamiliar. In my world religions classes, I routinely present Jewish views of Jesus, but there is little reason to discuss Jesus in the perspectives of other major religions and I have almost never broached the topic. In my feminist theology classes, I again discuss feminist reactions to Jesus, but there is little reason to present a feminist Buddhist perspective on Jesus. Little Buddhist literature about Buddhist reactions to Jesus and few Buddhist assessments of Christianity exist, though the reverse is not true, 2 which perhaps indicates that fellow Buddhists have also felt little need to develop a reaction to or a position about Jesus. But it is also difficult because in Buddhist-Christian dialogue, we often discuss more abstract and less troublesome topics than the traditional Christian evaluation of Jesus, with its undeniably exclusivistic and universal truth claims. Thus, in many ways, I have been able to keep a distance between my own experiences of Christianity and my own experiences of Buddhism. Encountering Christians in Buddhist-Christian dialogue and teaching Christian feminist theology are really much simpler than trying to untangle my own Buddhist reactions to central Christian claims, including especially claims about the ultimate and universal significance of Jesus.Nevertheless, it is clear that my task in this essay is to react to Jesus as a Buddhist, something I have not done formally in any other context. Therefore, I have proceeded with the assumption that my task is to find the relevant Buddhist categories for interpreting Jesus in Buddhist terms, to delineate them briefly to non-Buddhists, and then to apply them to Jesus or to Christian claims about Jesus. This assignment is not as innocent or as easy as it seems at first reading. The first difficulty is determining who or what one is reacting to in the exercise of developing a Buddhist view of Jesus. Depending on who or what one understands Jesus to be, or depending on which Christian claims about Jesus one comments upon, a Buddhist could have radically different views about Jesus. So clearly, the first task in developing a Buddhist view of Jesus is to determine which Jesus will be discussed. Then, secondly, it is difficult but important to maintain the primary focus as a Buddhist focus, using Buddhist rather than Christian categories to control the discourse. I say this because [End Page 62] much of the literature seems to compare Buddhism to Christianity, placing Christianity and Christian categories in central focus and matching concepts from the Christian point of view. I want to match concepts with Buddhist categories as my central reference point, fitting the Christian Jesus into a Buddhist framework.How should I, as a Buddhist, determine what is meant by the Christian category Jesus? As is evidenced by the radically different images of Jesus in popular Christianity, by much recent scholarship on the Gospels, and by a diverse body of Christological writings, Christians themselves would be hard pressed to give a definitive or a short answer to the question “Just who or what am I supposed to be discussing from a Buddhist point of view?” Am I to talk of the historical Jesus, of the Jesus of the Gospels, of the Jesus of the early church, or of Jesus as understood through central theological doctrines, such as Trinity and Incarnation, which are actually much later in their genesis? My assignment, which is to discuss “the Jesus of Christianity,” 3 does not really solve that problem, since there... (shrink)

Educational phenomena and child development fascinate many disciplines for which they offer a tremendous field of experimentation and application. More than a hundred years ago, when educational sciences adopted the main institutional emblems of an academic discipline (chairs, diploma, laboratories, scientific network etc.), they obviously vacillated between the dream of becoming a unified science (as pedology testifies), and the claim of a rewarding pluridisciplinarity that could synergise all disciplines concerned with the child and with education. This paper asserts that the (...) issue of pluridisciplinarity is constitutive for the development of sciences of education whose object is ever coveted by other disciplines. The first section adopts the point of view of a social history and, on the basis of voluminous archives, it describes the main lines of the shaping of this pluridisciplinary field in Geneva, representative of that which also occurs elsewhere. In the second part, it presents a more theoretical reflection on the tensions and pitfalls of what we call the 'process of disciplinarisation' of educational sciences, outlining the characteristics of this constitutively pluridisciplinary field. (shrink)