In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.2 (2002) 159-160 [Access article in PDF] The Nine Lives of the Dynamic Unconscious Jerome Kroll IN THEIR PROVOCATIVE ARTICLE "Dispensing with the Dynamic Unconscious," O'Brien and Jureidini offer two basic arguments against the existence or, more accurately, because we are dealing here with constructs, the plausibility, of the dynamic unconscious. First, they assert, in contradistinction to the psychoanalytic claim that evidence of a (...) cognitive unconscious supports the claim for a dynamic unconscious, that the notion of a cognitive unconscious is incompatible with that of a dynamic unconscious. Second, they argue on the grounds of parsimony that the phenomena explained by a dynamic unconscious can be better explained (accounted for) by other mechanisms.I would argue that neither of their contentions is correct. O'Brien and Jureidini have essentially taken data and evidence from cognitive science, issued a new vocabulary, and then asserted that their vocabulary is superior and constitutes better explanations for the phenomena and observations under question. They have failed to show any incompatibility between the two explanatory constructs. O'Brien and Jureidini agree with the basic Freudian tenet that most mental activity is unconscious, that is, out of consciousness, and that much of what is out of consciousness can be brought into consciousness with proper cueing. No problem so far.The problem with the dynamic unconscious, as O'Brien and Jureidini see it, is that the cognitive unconscious is modular, best described as a series of subpersonal systems akin to a set of narrowly focused computational specialists, whereas the dynamic unconscious contains fully formed repressed memories. What O'Brien and Jureidini have now given us are multiple homunculi rather than just one CEO or executive homunculus. How literally do we want to take these subpersons? Are subpersonal mental states more satisfactory scientifically than personal-level mental states? Second, O'Brien and Jureidini unfairly attribute to the psychoanalytic position the claim that the dynamic unconscious "is presumed to contain fully formed repressed memories." With the compelling evidence from psychology and neuroscience that all memory is a reconstruction, I do not think that any contemporary psychodynamicist makes a case for fully formed repressed memories, nor is this notion essential to a theory of a dynamic unconscious. O'Brien and Jureidini invoke Occam's razor by invoking a straw horse argument. Their description of the action of subpersonal parts doing sufficient specific cuing sounds suspiciously like the work done in the dynamic unconscious. In the next section, an emotional response is described as pushing images out of mind before they can be reported on (assumedly, before they become conscious). What is doing the pushing here? Upon what principles or priorities are images pushed out of mind?The authors explain that mental "representations are inaccessible to consciousness by virtue [End Page 159] of architectural constraints rather than the operation of a repressive force." But architectural constraints sounds like another way of describing neural facilitation and inhibition. Certainly most neural activity, perhaps all, involves facilitation and inhibition of signals at multiple synapses. Repression is just a psychological construct to describe what the processes of facilitation and inhibition bring about in terms of meaningful mental activity. While we are on the topic of choice of words, the repeated description of the dynamic unconscious as subterranean is an inflammatory locution designed to rally opposition to the notion. The cognitive unconscious is equally subterranean.To look further into the supposed superiority of explanation via the cognitive unconscious, we see that O'Brien and Jureidini attribute the following processes to the cognitive unconscious: evaluation, decision making, editing out, filling in, reconstruction, and reconfiguration. But what are the bases of these processes? What guides or influences the way ideas, images, and emotions are reconstructed and reconfigured? It does not appear to be done randomly. When the reconstructive narrative becomes "significantly distorted" because the memory to be retrieved is fraught with distress, what accounts for the shape of the distortion and what (dare we say who?) recognizes that a memory is about to be distressing? We may all be unhappy with the notion of a dynamic unconscious... (shrink)

What is the significance of that loose collective enterprise, sprung up in the aftermath of the sixties, known as L=A=N=G=U=A=G=E Writing? To answer this question I will be taking, initially, a somewhat oblique route. And I shall assume an agreement on several important social and political matters: first, that the United States, following the Second World War, assumed definitive leadership of a capitalist empire; second, that its position of leadership generated a network of internal social contradictions which persist to this (...) day ; third, that this postwar period has been characterized, at the international level, by an extended cold war shadowed by the threat of a global catastrophe, whether deliberate or accidental. Whatever one’s political allegiances, these truths, surely, we hold as self-evident.Postwar American poetry is deployed within that general arena, and to the degree that it is “political” at all, it reflects and responds to that set of overriding circumstances.1 In my view the period ought to be seen as falling into two phases. The first phase stretches from about 1946 to 1973 . This period is dominated by a conflict between various lines of traditional poetry, on one hand, and the countering urgencies of the “New American Poetry” on the other. In the diversity of this last group Donald Allen argued for a unifying “characteristic”: “a total rejection of all those qualities typical of academic verse.”2Of course, this representation of the conflict between “tradition” and “innovation” obscures nearly as much as it clarifies. The New American poets were, in general, must moe inclined to experimentalism than were writers like Richard Wilbur, Anthony Hecht, Louis Simpson, or Donald Justice. But Allen’s declaration can easily conceal the academic and literary characteristics of the innovators. Robert Duncan and Charles Olson, for example, key figures in the New American Poetry, can hardly not be called “literary” or even “academic” poets. If they opened certain new areas in the field of poetic style, no less could and has been said of Lowell, even in his early work. And if Frank O’Hara seems the antithesis of academic work, John Ashbery is, in his own way, its epitome. Yet both appear in Allen’s New American Poetry anthology. Moreover, who can say, between O’Hara and Ashbery, which is the more innovative of the two—so different are their styles of experimentation? 1. Black and feminist writing in the United States often confines the focus of the political engagement to a more restricted national theater. Nevertheless, even in these cases engagement is necessarily carried out within the global framework I have sketched above.2. The New American Poetry: 1945-1960, ed. Donald M. Allen , p. xi. Jerome J. McGann is Commonwealth Professor of English, University of Virginia. His most recent critical work, Buildings of Loss: The Knowledge of Imaginative Texts, will appear in 1987. “Some Forms of Critics Discourse” and “The Religious Poetry of Christina Rosetti” are among his previous contributions to Critical Inquiry. (shrink)

In view of recent research can we continue to argue for a superiority over other animals that justifies dominating and exploiting them? This question, now “in the center of ethical discussion,” invites us to “radically reconsider the terms of ethical inquiry” (Rolston 1993, 382). Those terms now include the feelings biophilia and biophobia as well as compassion, sympathy, and empathy. Are we prepared to value not only reason but also emotions that connect us to other animals? If we are to (...) save ourselves and our planet, we need a more interdisciplinary model of ethics that includes “emotive” as well as analytic ethics. Derrida’s “L’Animal que donc je suis (ti suivre)” (1997) combines them, citing literature to demonstrate the role of feelings in situation-specific ethics. Though he does not use E.O Wilson’s terminology, Derrida suggests that what blocks biophilia is an apparently instinctive, superstitious fear of animals that has expanded into what we now call biophobia. Ultimately, Derrida focuses on a new experience of compassion that can bring about the political change needed to save our planet. (shrink)

Volume 20 of _The Annual of Psychoanalysis_ ably traverses the analytic canvas with sections on "Theoretical Studies," "Clinical Studies," "Applied Psychoanalysis," and "Psychoanalysis and Philosophy." The first section begins with Arnold Modell's probing consideration of the paradoxical nature of the self, provocatively discussed with John Gedo. Modell focuses on the fact that the self is simultaneously public and private, dependent and autonomous. Alice Rosen Soref next explores innate motivation and self-protective regulatory processes from the standpoint of recent infancy research; her (...) notion of a lifelong two-track model of self and relatedness helps establish a normative baseline that can anchor psychoanalytic theory. George Mahl makes an interesting contribution to Freud studies in the form of a new chronology of Freud's works and the number of pages they contain in the _Standard Edition_. The section ends with Robert Galatzer-Levy and Mayer Gruber's "quasi-experiment about disgust." They test and disconfirm the hypothesis that disgust is an affective response to an abstract sense of disorder rather than a transformation of a concrete, bodily experience by systematically exploring references to concepts of disgust in the Old Testament. Section II, on "Clinical Studies," opens with Henry Smith's fascinating elaboration of Freud's notion of "screen memories" into a theory of screening that denotes the general process by which mental content is organized. He illustrates his thesis by invoking the "screen language" employed by a patient throughout her analysis. Ernest Wolf next explores the tension between being a "scientist" and a "healer" in Freud and his followers to illuminate struggles within the psychoanalytic movement and to help account for current attitudes toward abstinence, neutrality, and gratification. Kenneth Newman focuses on this same triptych of technical precepts. He argues, in the spirit of Winnicott and Kohut, that analysts can only alter the hostile internal environments of their patients by becoming "usable" objects and cultivating an optimally responsive analytic environment. A particularly rich collection of applied analytic studies forms Section III of the volume. Individual chapters focus on the childhood of Vincent van Gogh ; the psychological healing process depicted in George Eliot's _Silas Marner_ ; the self-psychological meaning of "blood brotherhood" in D. H. Lawrence's _Women in Love_ ; ecstatic mysticism in the 19th-century Indian saint Sri Ramakrishna ; the disintegration of the Tyrone family in Eugene O'Neill's _Long Day's Journey into Night_ ; and the nature and analytic significance of Freud's aesthetic response to Michelangelo's _Moses_. Finally, in Section IV, George Brook examines the commonsense psychological knowledge of everyday life, that is, the nonpsychoanalytic knowledge on which much of clinical psychoanalysis ultimately depends. Taken together, the four sections of Volume 20 of _The Annual_ offer an exciting overview of contemporary psychoanalysis. Section I highlights recent trends in psychoanalytic theorizing and the testing of psychoanalytic propositions; Section II explores the relevance of new theoretical perspectives to clinical work; Section III demonstrates the applicability of these new perspectives to psychobiographical and literary analysis; and Section IV provocatively explores the points of connection between everyday ideas and attitudes and the tenets of psychoanalytic practice. (shrink)

Volume 21 of _The Annual of Psychoanalysis_ is especially welcome for bringing to English-language readers timely contributions from abroad in an opening section on "Psychoanalysis in Europe." The section begins with a translation of Helmut Thomae's substantial critique of the current state of psychoanalytic education; Thomae's proposal for comprehensive reform revolves around a redefinition of the status of the training analysis in analytic training. Diane L'Heureux-Le Beuf's clinical diary of an analysis focusing on the narcissistic elements of oedipal conflict probes (...) the degree to which the analytic method can be applied to "nonstructured" analysands. And Nella Guidi shows the clinical value of supplementing Freud's notion of unobjectionable positive transference with the complementary notion of unobjectionable negative transference. Section II, on "Psychoanalysis and Hysteria," offers original contributions to Freud scholarship in the form of Jules Glenn's reconsideration of Dora's "Dynamics, Diagnosis, and Treatment"; William McGrath's analysis of the way Freud's hostility to religious superstition gained expression in his early work on hysteria; and Marian Tolpin's self-psychological reprise on the case of Anne O. The section concludes with Elisabeth Young-Bruehl and Sarah Cummin's provocative "What Happened to 'Anorexie Hysterique'?" which questions the contemporary separation of anorexia from hysteria and explore the sociohistorical reasons the separation came about. Section III, "Clinical and Theoretical Studies," begins with Nancy Kobrin's discussion of Freud's ideas about autonomy, including the terms Freud used and the way Strachey translated them into English. Her goal is to deepen our understanding of how Freud spoke and thought about an individual's sense of self. Frank Summers shows how object relations principles, which are shared by various object relations theories, can inform the conduct of analysis at all levels of pathology, including neurosis. And Henry Smith examines the meaning and value of the "analytic surface," a metaphor that highlights the relationship between the analyst's attention and the patient's attention. A final section on "Applied Psychoanalysis" offers contemporary examples of applied analytic inquiry in anthropology, art, and literature. Roy Grinker, III and Roy Grinker, Jr., in a methodological contribution to psychoanalytic anthropology, examine what is revealed when a native people are asked to retell a story introduced by them by their Western observers. Danielle Knafo explores the art and life of the Mexican surrealist Frida Kahlo through the concepts of the mirror, the mask, and the masquerade. And David Werman closes the volume with a comparative study of Edgar Allan Poe's and James Ensor's obsession with revenge, and the role it played in Poe's writing and Ensor's etchings, respectively. Bringing readers the influential reform proposals of Thomae, a rich sampling of recent Freud scholarship, applied contributions traversing three disciplines, and original clinical contributions reflecting American and European sensibilities, Volume 21 of _The Annual_ is true to the spirit of this distinguished series. It testifies to the scope of analytic inquiry, and it exemplifies the yield of such inquiry in the hands of gifted scholars and clinicians. (shrink)

Volume 28 of _The Annual_ features stimulating, original essays on the relationship between psychoanalysis and the neurosciences. Edelman's Neural Darwinism informs Barry's investigaton of the psychoanalytic theory of internalization and Fajardo's reassessment of "breaks in consciousness" whereas Gedo's hierarchical model of mental functioning informs Fisher's presentation of the treatment of an autistic child. Elsewhere, Hadley proposes a neurobiologically distinct motivational system devoted to the development of autonomy; Solms attempts to bridge psychoanalysis and the neurophysiology of dreaming; Levin and Trevarthen examine (...) the relationship of conscious and unconscious functions to the executive control network of the brain; Levin examines the contributions of chaos theory to psychoanalysis; and Modell explores metaphor as the crucial aspect of the developing mind and brain through which cognition itself occurs. Moraitis's examination of why analysis has been so slow to integrate its findings with the insights of contemporary neuroscience and cognitive psychology, and Sadow's reprise on the role of theory in the evolution of psychoanalysis usefully frame the contributions to this section. Section II of Volume 28 reengages a subject area for which _The Annual_ has become well-known. The four characteristically excellent studies in applied psychoanalysis found here cover the effect of early father loss on the work of the American watercolorist Charles Burchfield, "The Creativity of Women," the unconscious influence of metaphor on attitudes and value judgments, and the application of self psychology to the dramas of Eugene O'Neill. It is altogether typical of this fine series that a collection of essays dedicated to the development of a psychobiologically sophisticated psychoanalysis should be followed by contributions that testify to the explanatory vitality of psychoanalysis with respect to issues of literature, art, and creativity. (shrink)

Mgr Félix Hedde (1879-1960), o.p., est un personnage-clé de la mission des dominicains de Lyon dans le Haut-Tonkin. Son long ministère au Việt Nam (1926-1960) en fit un témoin privilégié d’une période dramatique de l’histoire du pays. Il a connu les années prospères de la colonisation française jusqu’en 1940, les souffrances de ses compatriotes pendant la Seconde Guerre mondiale et la guerre d’Indochine, leur humiliation face à la décolonisation forcée, et enfin la persécution ouverte ou larvée des chrétiens sous le (...) régime communiste. Chez Félix Hedde, l’amour pour la mission du Tonkin, le désir d’y implanter l’Église, se conjuguait à sa volonté d’honorer ses traditions familiales et nationales. L’épreuve de l’occupation japonaise, de la guerre d’Indochine, des défaites de l’armée française, autant que le réconfort de la fidélité des chrétiens vietnamiens de la mission dans une situation de plus en plus critique, détachant Mgr Hedde de ses rêves patriotiques, le conduisirent à l’accomplissement de sa vocation missionnaire. Les conditions particulières de son territoire de mission, où les ethnies montagnardes sont très largement majoritaires, l’amenèrent cependant à proposer pour lui succéder le Français André Jacq, privant ainsi d’évêque les chrétiens du lieu, de 1958 à 1990. (shrink)

This essay uses plays by Ibsen and O’Neill to consider whether self-deception is always a bad thing, and whether undeceiving others is always a good (or easy) thing. There is a focus on the question of the possibility of mistake about one’s own present happiness, involving a consideration of the nature of happiness. There is a further focus on the role of collusion by others in self-deception, using a distinction between two types of self-deception: one characterized by inner conflict and (...) another by a contrast between self-perception and external views. The work of Sartre and Freud is used to illuminate these two types of self-deception and the conditions for overcoming them. (shrink)

I want to argue…that to read Rossetti’s religious poetry with understanding requires a more or less conscious investment in the peculiarities of its Christian orientation, in the social and historical particulars which feed and shape the distinctive features of her work. Because John O. Waller’s relatively recent essay on Rossetti, “Christ’s Second Coming: Christina Rossetti and the Premillenarianist William Dodsworth,” focuses on some of the most important of these particulars, it seems to me one of the most useful pieces of (...) scholarship ever written on the poet. The essay locates the special ground of Rossetti’s religious poetry in that peculiar Adventist and premillenarian context which flourished for about fifty years in mid nineteenth-century culture. In point of historical fact—and it is a historical fact which has enormous significance for the aesthetic character of Rossetti’s poetry—her religious verse is intimately meshed with a number of particular, even peculiar, religious ideas.18 From the vantage of her strongest poetry, the most important of these ideas were allied to a once powerful religious movement which later—toward the end of the century—slipped to a marginal position in English culture.The whole question [of premillenarianism] was overshadowed first and last by the Tractarian Movement, Anglo-Catholicism, and the resulting Protestant reaction. And we can see in retrospect that all through the years [1820-1875] the theological future actually belonged to liberal, or Broad Church, principles. By the middle 1870s, apparently [the issues raised through the premillenarian movement] were no longer very alive.19­­In this context we may begin to understand the decline of Rossetti’s reputation after the late nineteenth century, when she was still regarded as one of the most powerful and important contemporary English poets. Her reputation was established in the 1860s and 1870s, when Adventism reached the apogee of its brief but influential career. Thereafter, the availability of religious poetry was mediated either through the Broad Church line or through the High Church and Anglo-Catholic line . The premillenarian and evangelist enthusiasm which supported Rossetti’s religious poetry had been moved to the periphery of English culture when the canon of such verse began to take shape in the modern period.To read Rossetti’s poetry, then, we have to willingly suspend not only our disbelief in her convictions and ideas but also our belief in those expectations and presuppositions about religious poetry which we have inherited from those two dominant ideological lines—Broad Church and High Church and Anglo-Catholic. Waller has drawn our attention to the general premillenarian content of her work, and I should like to follow his lead by emphasizing another crucial and even more particular doctrinal feature of her poetry. 19. Waller, “Christ’s Second Coming,” p. 477. For a general discussion of millenarianism in the early nineteenth century, see J. E. Harrison, The Second Coming, Popular Millenarianism, 1780-1850 . Jerome J. McGann is the Doris and Henry Dreyfuss Professor of Humanities at the California Institute of Technology. His two most recent books are The Romantic Ideology. A Critical Investigation and A Critique of Modern Textual Criticism . His previous contributions to Critical Inquiry are “Formalism, Savagery, and Care; or, The Function of Criticism Once Again” and “The Meaning of the Ancient Mariner”. (shrink)

From, at least, the mid-fourth century until the mid-fifth-century AD a controversy concerning a seemingly trivial fact engaged Christian scholars: when did Methuselah die? Although most of the major Latin fathers were drawn into the fray — and echoes of the debate continued in Latin exegesis for another five centuries — this controversy has escaped historians and is today unknown. So this paper has a double task. First, uncover from its remnants what we can know of this problem that elicited (...) much exertion on the part of Jerome and Augustine at its height, and was discussed urgently before them by Hilary of Poitiers , and after them by Eucherius of Lyons . Second, to examine some of the effects of this controversy on the Latin theology, and, in particular, the Latin church’s understanding of scripture. While any conscious awareness of the controversy itself has disappeared, many of the ideas which underwent development in the controversy, such as the notion of inerrancy and of the fundamental role of the Hebrew text, became part of the life-blood of Latin theology. (shrink)

John O'Neill explores the human passions as both the object of psychoanalysis and the creative principle of Freud's own discovery and practice of psychoanalysis. Love, hate, anger, jealousy, envy, knowledge, and ignorance: the passions dominate infancy, adolescence, and adulthood, marking them with narcissism, murder, seduction, and self-destruction. They are both the soul's theater and the soul of theater, art, literature, and music. If fear, hate, envy, and jealousy rival love, beauty, and knowledge, or turn into one another, they just as (...) surely expand the human heart. The original essays in this volume analyze the human passions in Freud's metapsychology, from the case histories of Dora, Rat Man, and Schreber to his studies of Leonardo da Vinci, Gradiva, and the "Case of Homosexuality in a Woman." Other essays are devoted to Macbeth, the Judgment of Solomon, Virginia Woolf, and Freud's own adolescence. In constructing a genealogy of the passions from early to late modernity, these studies show the subtle interaction of psychic and social conflict, of ambivalence and disavowal in the workings of the human soul. Contributors are John O'Neill, William Kerrigan, Donald L. Carveth, Jerome Neu, Kathleen Woodward, Claire Kahane, Mary Jacobus, John Forrester, Ellie Ragland, Geoff Miles, and Laurence A. Rickels. (shrink)

We prove that if is a model of size at most [kappa], λ[kappa] = λ, and a game sentence of length 2λ is true in a 2λ-saturated model ≡ , then player has a winning strategy for a related game in some ultrapower ΠD of . The moves in the new game are taken in the cartesian power λA, and the ultrafilter D over λ must be chosen after the game is played. By taking advantage of the expressive power of (...) game sentences, we obtain several applications showing the existence of ultrapowers with certain properties. In each case, it was previously known that such ultrapowers exist under the assumption of the GCH, and we get them without the GCH. Article O. (shrink)

The randomization of a complete first-order theory [Formula: see text] is the complete continuous theory [Formula: see text] with two sorts, a sort for random elements of models of [Formula: see text] and a sort for events in an underlying atomless probability space. We study independence relations and related ternary relations on the randomization of [Formula: see text]. We show that if [Formula: see text] has the exchange property and [Formula: see text], then [Formula: see text] has a strict independence (...) relation in the home sort, and hence is real rosy. In particular, if [Formula: see text] is o-minimal, then [Formula: see text] is real rosy. (shrink)

This paper attempts to respond to a call to find an ontological basis for establishing African legal theory. The African world of my choice is the Igbo world of South-east Nigeria. It is a world I want to examine to see how its material and theoretical structures help articulate a philosophy of law in terms of projecting a consistent understanding of law subjects and the foundations of their rights. The article builds on the contributions of F. U. Okafor and (...) his many African critics. (shrink)

RESUMO Este artigo objetiva participar das discussões sobre o ensino de literatura em língua inglesa (LLI) no cotidiano da sala de aula do Curso de Letras. Para tal, discute os desafios propostos pelas DCN de Letras, bem como a realidade do professor que trabalha com um número pequeno de horas de LLI na matriz curricular e um número alto de alunos com conhecimento limitado dessa língua estrangeira. A partir da concepção dialógica de linguagem e da possibilidade de cooperação entre áreas (...) de conhecimento, apresentamos uma proposta de trabalho entre a ADD e a Pragmática, mostrando as consonâncias e as dissonâncias entre as duas áreas. Além disso, apresentamos parte da análise do conto Her Sweet Jerome, de Alice Walker, feita por alunos que apontaram para a possibilidade de a Pragmática, nesse contexto de trabalho de LLI com alunos com conhecimento limitado dessa língua estrangeira, ser um passo inicial para uma análise dialógica dos textos literários. (shrink)

No artigo O mito da atitude estética, dentre outros trabalhos, o filósofo George Dickie se opõe a teses que circunscrevem a apreciação das obras de arte a determinados estados psicológicos centrados na noção de desinteresse prático e que fundamentariam o único espaço onde elas teriam significado enquanto tais. Nosso propósito aqui, num primeiro momento, será explicitar um dos aspectos pontuais desta crítica, qual seja, a análise e objeção ao conceito de “atitude estética” defendido por Jerome Stolnitz. Num segundo momento, (...) questionaremos se, de modo geral, a objeção àquele conceito pode ser estendida ao valor da estética, considerada irrelevante para a teoria institucional da arte, o centro da filosofia de Dickie. Nesta direção, retomaremos a antiga discussão sobre a demarcação de fronteiras entre estética e filosofia da arte, mas o faremos a partir da perspectiva de Dickie e, longe de esgotá-la, apenas indicaremos possíveis caminhos para a relação entre estas duas instâncias. (shrink)

In 2017, Pope Francis appointed a commission to investigate the continued suitability of the Liturgiam Authenticam Instruction, approved by John Paul II, on the rules of translating liturgical texts. This article shows the genesis of this event, not necessarily the one which is marking the next stage of a “dewojtylization” of the Church, as conservative Vatican commentators would have it. The main reason for the establishment of this commission is the controversy over the two translations into English: the official one, (...) approved in 2010, which is maintained in the spirit of Liturgiam Authenticam, and the earlier one, from 1998, done in accordance with the principles of the Instruction of Paul VI of 1969, which, in fact, recommended the use of the so-called dynamic equivalence, which in practice implied the usage of contemporary colloquial language. In order to understand the essence of the dispute, the author of this article presents the concept of dynamic equivalence developed by Pastor Eugene Nida, pointing to its strengths and weaknesses. The former mainly lies in the fact that in the years around the Council it was the first serious scientific theory of translation. That concept is also full of weaknesses, which are reflected in the significant development of translation theory over the past 60 years. The most serious of these is the fact that it reduces the act to the already existing resources of the target language thus inhibiting its development. Therefore, it is essentially the opposite of the method of St. Jerome, adopted in the Catholic tradition. According to the author the Liturgiam Authenticam Instruction takes into account several decades of biblical translation practice in the post-Conciliar spirit, with its successes and failures. The conclusions of this analysis are as follows: The absolutization of dynamic equivalence as “the only scientific theory of translation” proves that there is no cooperation between the biblical studies communities and those developing contemporary theories of The Liturgiam Authenticam Instruction focuses on what is preventing the process of desacralization of liturgy, as occurring in many Protestant Churches, but also in many post-conciliar Catholic. (shrink)

Campo ainda recente, os estudos das iluminuras medievais tem se apresentado como uma opção importante para pensar a imagem na Idade Média. Nas pesquisas de Jérôme Baschet, a identificação da imagem-objeto é fundamental para pensar os diversos tipos dessas imagens, feitas e vistas pelos homens, e indícios de seus sentimentos. A linguagem visual se apresentou como uma expressão frutífera para a compreensão da sociedade medieval. Com características próprias, as imagens do medievo são chamadas para a discussão a partir da historiografia, (...) nesse trabalho, buscando apresentar os principais conceitos da imagética medieval, e identificando-os a um tipo específico: a imagem dos livros. Esse tipo imagético, essencialmente vinculado ao seu suporte é localizado nas relações de estudos específicos como a ornamentalidade, o simbolismo e a materialidade. Os trabalhos identificados aqui são colocados em questão para discutir as funcionalidades fundamentais da visualidade que identificam a imago dos manuscritos. (shrink)

Este artigo busca interpretar a gravura "Melancolia I", do renascentista alemão Albrecht Dürer, segundo o pano de fundo filosófico do pensamento de Spinoza. A ideia central é a de que, nessa gravura, haveria uma intuição artístico-filosófica pela qual Dürer foi levado a associar a tristeza melancólica à ideia de um conhecimento confuso e turvado pela imaginação. Tal intuição se completaria numa outra gravura, criada no mesmo ano, o "São Jerônimo em seu gabinete", na qual a melancolia do "homem de cultura" (...) renascentista desaparece. Tais intuições permitiriam ler as duas gravuras sob a ótica das "teorias" da mente e do conhecimento de Spinoza, para quem o conhecimento está associado à alegria, desde que esteja livre das sombras da imaginação projetadas pelo medo, pelo desejo excessivo, pelas crenças ou pelas superstições. This article seeks to interpret the engraving "Melencolia I" , made by the German Renaissance’s painter Albrecht Dürer, according to the philosophical background of Spinoza’s thought. The central idea is that, in this picture, there would be an artistic-philosophical intuition by which Dürer associated melancholy to the idea of a confused and muddied knowledge caused by imagination. Another engraving, also created in 1514, completes this intuition: "St. Jerome in his study", in which the melancholy of the Renaissance’s "man of culture" disappears. Such insights allow reading the two pictures from the perspective of Spinoza’s "theories" of mind and knowledge. He assumes that knowledge is associated with joy, since it is free from the shadows of the imagination projected by fear, excessive desire, beliefs or/and superstitions. (shrink)

Članek je posvečen vprašanju, katere vire je pri pisanju svoje Cerkvene zgodovine oziroma dodatka k prevodu Evzebijevega istoimenskega dela uporabljal Rufin iz Akvileje. Iz samega besedila izhaja, da je upora­bljal tako ustne kot pisne vire, pri čemer Rufin prve večkrat navaja, drugih pa skorajda ne. Kljub temu je danes moč zanesljivo reči, da se je pri pisanju opiral na številne tako latinske kot grške vire. Rufinov ugled na področju (cerkvene) zgodovine je v zadnjem stoletju precej omajala teza, da je za (...) večji del svojega dodatka enostavno prevedel danes izgubljeno cerkveno zgodovino Gelazija iz Cezareje. Ker naj bi bilo vsebino slednje moč rekonstruirati iz kasnejših grških virov, je Rufinov dodatek v strokovnih krogih deležen manj pozornosti, kot si kljub svojim pomanjkljivostim zasluži. Članek se tako osredotoča predvsem na dva vidika Rufinovih pisnih virov — na vprašanje njegove odvisnosti od Gelazija in na vprašanje, za katere pisne vire dejansko lahko rečemo, da jih je uporabljal. (shrink)

Razprava se ukvarja z analizo prvega pisma iz Hieronimove korespondence. Avtor je imel do njega očitno ambivalenten odnos, kar kliče k iskanju večplastne sporočilnosti spisa. Po poskusu datacije, retorični in slogovni analizi ter predstavitvi osnovne zgodbe, ki je vključena vanj, se pokaže, da je pismo kljub navidezni hagiografski šablonskosti vsebinsko bogato. Analiza se zato nadaljuje na dveh področjih. Kraj dogajanja, poznoantično mesto, ne more preživeti brez nove vodilne osebnosti, škofa. Je s pismom Hieronim želel tlakovati pot na vercelski škofovski sedež (...) prijatelju Evagriju iz Antiohije? Ob analizi nejasnih spolnih identitet obeh glavnih oseb iz zgodbe, nemoškega mladeniča in moško neuklonljive ženske, se pokaže, da je Hieronim v novem času iskal nov krščanski ideal, meništvo, ki ga je preko te zgodbe umestil v kontinuiteto z mučeništvom. (shrink)

Este artigo parte do desenvolvimento de um material no Instituto Federal Goiano – Campus Urutaí, com alunos das licenciaturas de Química, Educação Física, Biologia e do Mestrado de Educação, nas disciplinas de Relações Étnico-raciais; Educação Inclusiva, Diversidade e Cidadania; e Cultura, Currículo e Avaliação. Os alunos aceitaram o desafio e trocaram suas provas pela materialização na escrita de livros. Partimos da metodologia de Pesquisa-ação para uma reflexão e melhoria das práticas educacionais vivenciadas. Os objetivos foram incentivar e transformar alunos em (...) autores, desmistificar e simplificar teorias complexas além de substituir provas pela escrita de livros. Como referencial teórico partimos de obras literárias de Antoine de Saint-Exupéry (2005); Jérôme Ruillier (2014); Rubem Alves (1995), Carlos Rodrigues Brandão (2014), Paulo Freire (1979; 2001; 2002) e Machado de Assis (1994). O resultado dessa proposta foi a produção de uma coleção de quatro volumes intitulada “Cadernos de ideias para mudar o mundo” publicada pelas Edições AINPGP. (shrink)

J. J. OʼDonnell is one those scholars whose learning is assumed rather than displayed. As a result, his brief approach to the long-terms effects of the computer revolution onreading and higher education feels like a bracing, sophisticated exchange of ideas. Like conversation, O'Donnellʼs thesis is not terribly unified or orderly. He often makessidetracks from his focus on high technology and literacy into explaining such interestingthings as how we choose our cultural ancestry instead of merely evolving out of it, the errors (...) of current education, and perhaps more than you ever wanted to know aboutother avatars of the word such as St. Jerome, St. Augustine, and Cassiodorus. Greatcover too. (shrink)

Cet ouvrage se situe dans l’une des quatre grandes traditions contemporaines d’interprétation de Platon qui peuvent servir d’étiquettes commodes pour regrouper un certain nombre de travaux: la tradition analytique de l’École d’Oxford-Cambridge illustrée par les travaux de G. E. L. Owen et G. Vlastos, la tradition ésotériste de l’École de Tübingen-Milan représentée dans les travaux de K. Gaiser, H. J. Krämer, Th. A. Szlezák et G. Reale, la tradition historique de l’École de Paris représentée par les travaux de L. Brisson, (...) de M. Narcy, de M. Canto-Sperber, de L.-N. Cordero, de M.-O. Goulet et de R. Goulet, et la tradition littéraire de l’École de Chicago représentée par les disciples de L. Strauss, en particulier dans les travaux de J. Klein, S. Rosen, Ch. Griswold, L. Rossetti et de R. Brague. La tradition littéraire, à laquelle appartiennent les études réunies dans cet ouvrage, peut remonter, dans les temps modernes, jusqu’à F. Schleiermacher qui, dans sa traduction des dialogues de Platon, présentait le dialogue platonicien comme un drame philosophique, et Platon comme un philosophe-artiste. C’est donc à une réflexion sur la forme du dialogue que nous convie l’ensemble de ces études. Nous essaierons d’en dégager les points saillants, sans tenir compte de l’ordre des contributions dans le collectif. (shrink)

This remarkable book is the most comprehensive study ever written of the history of moral philosophy in the seventeenth and eighteenth centuries. Its aim is to set Kant's still influential ethics in its historical context by showing in detail what the central questions in moral philosophy were for him and how he arrived at his own distinctive ethical views. The book is organised into four main sections, each exploring moral philosophy by discussing the work of many influential philosophers of the (...) seventeenth and eighteenth centuries. In an epilogue the author discusses Kant's view of his own historicity, and of the aims of moral philosophy. In its range, in its analyses of many philosophers not discussed elsewhere, and in revealing the subtle interweaving of religious and political thought with moral philosophy, this is an unprecedented account of the evolution of Kant's ethics. (shrink)

It is a hallmark of a good model to make accurate a priori predictions to new conditions (Busemeyer & Wang, 2000). This study compared 8 decision learning models with respect to their generalizability. Participants performed 2 tasks (the Iowa Gambling Task and the Soochow Gambling Task), and each model made a priori predictions by estimating the parameters for each participant from 1 task and using those same parameters to predict on the other task. Three methods were used to evaluate the (...) models at the individual level of analysis. The first method used a post hoc fit criterion, the second method used a generalization criterion for short‐term predictions, and the third method again used a generalization criterion for long‐term predictions. The results suggest that the models with the prospect utility function can make generalizable predictions to new conditions, and different learning models are needed for making short‐versus long‐term predictions on simple gambling tasks. (shrink)