An increase in the scale of modern science is associated with the proliferation of a new kind of research formation: collaborations involving teams of researchers from several organizations. Historical and sociological studies indicate substantial variation in such formations, but no general classification scheme exists. The authors provide the outline of a scheme through a systematic analysis of multi-institutional collaborations that span a variety of fields in physical science. First, general dimensions of scientific collaborations were identified through a qualitative, historical analysis (...) of collaborations in high energy physics, space science, and geophysics. Next, the authors used informants in five new areas to collect systematic information on twenty-three recent collaborations. Finally, cluster analysis was employed to develop a variety of classification schemes and examine their relationships with outcome dimensions. Results show that a classification based on a broad conception of technological practice is superior to others in its ability to predict perceived success, trust, stress, conflict, and documentary routines. (shrink)

This article proffers an invitation to neoclassical sociology. This is understood as a Habermasian reconstruction of the fundamental vision of the discipline as conceptualized by classical theorists, particularly Weber. Taking the cases of Eastern and Central Europe as a laboratory, we argue against the idea of a single, homogenizing globalizing logic. Currently and historically what we see instead is a remarkable diversity of capitalist forms and destinations. Neither sociological theories of networks and embeddedness nor economic models of rational action adequately (...) comprehend this diversity. A neoclassical approach enjoins an empirical research agenda comparing capitalisms, and an ironic, historical approach to analysis to inform an immanent critique of capitalist possibilities. (shrink)

This paper completes the proof of the group configuration theorem for simple theories started in [1]. We introduce the notion of an almost hyperdefinable structure, and show that it has a reasonable model theory. We then construct an almost hyperdefinable group from a polygroup chunk.

Este artículo se ubica en el ámbito de la formación jurídica y expone tres macro estrategias del aprendizaje, que bien pueden, como aquí se afirma, interactuar y complementarse entre sí. En primer lugar, se representa el modelo educativo centrado en la transmisión de conceptos, sin duda el más arraigado y tradicional en el contexto europeo-continental. En segundo lugar, se procede examinando el paradigma formativo por problemas, enfocado en el desarrollo de la capacidad analítica. En tercer lugar, se ilustra el método (...) educativo que entrena el discernimiento, impulsando la capacidad de elección, entre una multitud de opciones posibles, y empoderando la toma de decisiones racionalmente motivadas. En conclusión, se presenta una teoría formativa unitaria que pone en valor la relación funcional, potencialmente existente, entre estas diferentes metodologías formativas. (shrink)

El artículo contextualiza e investiga los detalles del «Mes de Reflexión Episcopal» organizado por el Departamento de Pastoral de Conjunto del Celam en julio de 1971, que reunió providencialmente varios obispos, algunos de los cuales no estuvieron en la II Conferencia General tres años antes, y que darían testimonio del espíritu de Medellín hasta el martirio o hasta una muerte trágica en cumplimiento de su misión: Oscar Arnulfo Romero, Juan Gerardi Conedera, Gerardo Valencia Cano y Raúl Zambrano Camader. El encuentro (...) se describe a partir de la revisión documental de las actas y de los pocos informes impresos. La tesis central del artículo es que el diálogo informal entre obispos, teólogos y otros expertos en el «Mes de Reflexión Episcopal» es fuente de propuestas novedosas para una Pastoral de Conjunto, contra la clericalización y el autoritarismo en la Iglesia latinoamericana. Desafortunadamente, no hay una reunión posterior similar debido a una controversia con la Congregación romana para los obispos. (shrink)

In this paper, we will attempt to describe an integrative model that links stress, trauma, and post-traumatic health disorders through biological, psychological, and behavioral mechanisms of influence. Each of these phenomena has its specificities but also shares common characteristics (sources, symptoms, and consequences) related to health and an individual’s functioning. Prolonged stress and sudden experiences can lead to trauma, and repeated experiences of trauma over time can result in the development of post-traumatic stress disorder (PTSD). This key mechanism illustrates how (...) long-term stress and trauma can lead to severe health impairment. A review of the literature on this topic, along with our many years of experience and research in these areas, reveals that the majority of authors in their research primarily focus on one of these topics, usually stress. There are fewer studies that provide a comprehensive representation of both stress and trauma. We have not come across any research that unifies all three topics in their presentation, highlighting the common elements as well as the specificities and differences. The aim of this paper is to demonstrate, through an integrative approach, the combined impact of these three phenomena on health and an individual’s functioning. First, we will describe each of these phenomena along with their respective specifications. Finally, we will attempt to integrate the knowledge of physiological and psychological mechanisms for dealing with stress, trauma, and post-traumatic stress disorder. Although challenging, we will also touch upon prevention strategies towards the end. (shrink)

El artículo propone un esbozo del programa teórico de la izquierda progresista del siglo XXI a partir de la lectura de los autores contemporáneos que tendrían mayor influencia en los líderes políticos iberoamericanos de esta corriente. Para ello, examina el escenario histórico político tras el fin de las utopías y del mito revolucionario, y luego describe los problemas teóricos que dotarían de contenido lo que el autor denomina una «revuelta posneoliberal».

When commenting on Aristotle Ph. 1.3, 187a1, Simplicius in Ph. 1.3, 146, 29–147,2 establishes an equivalence between the shining «silver egg» (ὤεον ἀργύφεον) of Orpheus (fr. 70 Kern) and the Parmenidean being or, rather, one of the determinations with which Parmenides, in the section of his Poem devoted to the so-called Way of Truth, indicates the ἐόν, i.e., «resembling the mass of a well-rounded sphere» (εὐκύκλου σφαίρης ἐναλίγκιον ὄγκωι – DK 28 B 8.43). The equivalence established here is found in (...) the great digression about Parmenides (in Ph. 142, 28–148, 24), where Simplicius puts forward an interpretation of Parmenides that identifies the Parmenidean being-one (τὸ ἓν ὄν) with the intelligible (τὸ νοητόν), which, in another passages of the same commentary, is also qualified with the metaphysical concept of “unified” (τὸ ἡνωμένον) that is taken from Damascius. The aim of the present paper is to trace back the Neo-Platonic assumptions of this identification. In particular, we will focus on Damascius Pr. 2.55.40, 14–19 and 3.123.160, 1–3 Westerink, since these passages contain insights into the Orphic theology that is referred to as “usual”, “common” or “rhapsodic”, as well as a contextual “translation” of various Orphic concepts (e.g. ὤεον ἀργύφεον) in terms of Neo-Platonic metaphysics. The metaphysical transposition of the mythical image of the silver egg goes back, however, to Proclus (in Ti. 1.428, 8–9), who assumes the identity between Plato’s being (“being in the primary sense”, τὸ πρώτως [...] ὄν) and the Orphic egg (ταὐτὸν τό τε Πλάτωνος ὂν καὶ τὸ Ὀρφικὸν ὠόν). One cannot, at the same time, exclude a priori the possibility that the Orphic motif of the silver egg circulated in the Magna Graecia of Parmenides already from at least the 6th century BC. It is possible, as Colli hypothesised, that already Ibycus (who certainly knew Orpheus, fr. 25 Page) betrays a certain knowledge of it in fr. 4.4–5 Page, where we find the expression ἐν ὠέωι ἀργυρέωι. This article demonstrates that Proclus and Damascius embedded the Orphic concept of ὤεον ἀργύφεον into their Neo-Platonic metaphysics by showing its potential for speculative order. (shrink)

How to Do Things with Myths: A Performative Theory of Myths and How We Got There assembles a radically updated collection of the author's oft-cited publications on myth. Together, they tell how theories of myth have changed and led to a novel "performative" theory of myth.

El artículo se propone analizar la estructura de personajes del guion cinematográfico Amapola de Jorge Acha trazando un paralelismo con la estructura cosmológica tricotómica propuesta por Charles Sanders Peirce. Asimismo, se recuperan las metafísicas vegetales de Maurice Maeterlinck y Emanuele Coccia, sobre todo en su concepción de la flor como elemento mediador entre lo terrestre y lo aéreo, y lo que esta hipótesis tiene de semejanza con la concepción peirceana y, por lo tanto, según es nuestra propuesta, con la del (...) guion de Acha. Así, se procede metodológicamente por la explicitación y argumentación de similitudes entre las cosmologías del texto analizado y de las fuentes filosóficas propuestas. De este modo, el ensayo busca mostrar cómo el guion posee una forma basada en oposiciones con continuidad entre sus partes que lo acercan, en ese sentido, a la estética barroca y lo diferencian de las oposiciones sin continuidad que estructuran el pensamiento y la cosmovisión dominantes en Occidente. (shrink)

Considering a fixed language of propositional calculus and the class of formulas with n propositional indeterminates, the evaluation of these formulas with respect to a given truth-values assignment for these indeterminates and with respect to the usual worst-case analysis is proved to belong to the O-class.

Analysis of the Slovak Discourses of Sex Education Inspired by Michel Foucault The aims, rules and topics of sex education exist on paper, but have yet to be implemented in Slovakia. Although the curriculum creates the illusion of openness in this field, the silence on sex education in schools provides space for the alternative, "more valuable" quiet discourses of religious education. Under these conditions, it is silence that is proving to be an advantageous strategy for the majority of those who (...) should be voicing their opinions. Instead, they listen and control. By contrast, those who do speak out, children and young people, do not in fact, speak to them, but mainly among themselves. Those who are silent and listen are not prepared for the younger generations confessions on sexuality, which are mostly taken from the liberal area of media, especially the internet. The silent frequently lack, at the very least, the basic ability to react and debate in this changed situation. Those who are involved in the discussion on sexuality in Slovakia are those who should listen and supervise. (shrink)

Este ensayo tiene como objetivo denunciar la persistencia del viejo estereotipo sobre los vagabundos. La historia y la literatura están en el origen de esa construcción social que caricaturiza a los mendigos. Mediante una investigación cualitativa de las noticias de prensa, se comprueba que en la actualidad esas etiquetas antiguas perduran. De este modo, el drama social de los sin techo nunca llega a conocerse en profundidad, y lo único que el público recibe son imágenes deformadas de un mundo grotesco (...) y violento que produce compasión y pasividad al mismo tiempo. El cuestionamiento de los estereotipos y una aproximación más humana al problema, pueden ser un primer avance para adoptar otra actitud por parte de todos. (shrink)

Promatrani s kulturalnoga i religijskog motrišta, europski korijeni su mnogovrsni: helenističko- rimski, »barbarski«, židovski, kršćanski, pa na neki način i islamski. Dakako, kršćanski korijeni i tradicija bili su i ostaju temeljni za razvoj europskog identiteta kakvoga danas poznajemo. Ne odnosi se to samo na religijski i moralni identitet nego i na općekulturalni, socijalno-ekonomski i estetsko-umjetnički. Doduše, ova tvrdnja često dovodi do raznih reakcija i diskusija u raznim europskim okruženjima te »zavodi« i odvodi ljude, njihove zajednice i njihove potencijale više u (...) prošlost nego u sadašnjost i budućnost. Temeljni doprinos kojega kršćanske crkve mogu ponuditi u današnjem i sutrašnjem europskom kontekstu ne odnosi se toliko na priznavanje i »pomirenje« oko povijesnih nesuglasica koliko na suradnju u izgrađivanju europske budućnosti. Doprinos toj izgradnji mogao bi se temeljiti ne samo na priznavanju identiteta nego i na otvorenosti drugome i na dijalog s njime, koji pak dovode do suživota u multietničkom, multikulturalnom i multireligijskom okružju. Otvorenost, dijalog i suživot imaju ipak neke nužne pretpostavke: a) pomirenje čovjeka sa samim sobom; b) pomirenje čovjeka sa sebi sličnima; c) pomirenje čovjeka sa svim stvorenim.Von kulturellen und religiösen Gesichtspunkten aus betrachtet, sind die europäischen Wurzeln vielfältig: hellenistisch-römisch, „barbarisch“, jüdisch, christlich und in gewisser Weise auch islamisch. Sicher bleiben die christlichen Ursprünge und Tradition grundlegend für die Entwicklung der europäischen Identität, wie sie uns heute bekannt ist. Dies betrifft nicht nur die religiöse und moralische Identität, sondern auch jene kulturelle, sozial-ökonomische und ästhetisch- künstlerische. Jedoch leitet diese These des Öfteren zu mannigfaltigen Reaktionen und Diskussionen in verschiedenen europäischen Umfeldern, „verführt“ und wegführt Menschen, ihre Gemeinden und ihre Potentiale eher in die Vergangenheit als in die Gegenwart und die Zukunft. Den hauptsächlichen Beitrag, den die christlichen Kirchen im heutigen und morgigen europäischen Kontext leisten können, betrifft nicht so sehr das Eingeständnis und die „Versöhnung“ bezüglich der geschichtlichen Uneinstimmigkeiten, sondern vielmehr die Zusammenarbeit in der Gestaltung einer europäischen Zukunft. Der Beitrag zu dieser Zusammenarbeit könnte nicht nur in der Kenntnis der Identität gründen, sondern auch in einer Offenheit zum Anderen und im Dialog mit ihm, die dann zu einem Zusammenleben im multiethnischen, -kulturellen, und -religiösen Umfeld führen. Offenheit, Dialog und Zusammenleben benötigen aber auch einige Voraussetzungen: Versöhnung des Menschen a) mit sich selber; b) mit seinesgleichen; c) mit der ganzen Schöpfung. (shrink)

U ovome tekstu ispituju se odnosi izmedju pojmova drustvenog ugovora, suverenosti i opste volje kod Rusoa. S jedne strane ti pojmovi proizlaze jedan iz drugog i uzajamno se podrzavaju. S druge strane samo pojam suverenosti uspeva da izbegne metafizickim implikacijama koje bi ga ostavile u stanju teorijsko-politicke fikcije. Opsta volja, medjutim, uprkos Rusoovim naporima da je artikulise kroz zakone, ostaje teorijsko-politicka fikcija zbog pretpostavke po kojoj jedinstvo politickog tela ne sme biti naruseno, iznutra, frakcijama ili partijama. Da je dopustio takvu (...) mogucnost, Ruso je morao da odustane od organskog razumevanja zajednice, odnosno morao bi delu da d? prednost nad celinom, za sta nije imao dovoljno pojmovnih sredstava. (shrink)