In lieu of an abstract, here is a brief excerpt of the content:.. MERELY A MAN OF LETTERS" an interview with Jorge Luis Borges* Philosophy and Literature: Why don't you tell us about some of the philosophers who have influenced your work and in whom you have been the most interested? Jorge Luis Borges: Well, I think that's an easy one. You might talk in terms of two: Berkeley and Schopenhauer. But I suppose Hume might be worked in (...) also, because, after all, Hume refutes Berkeley. Really, he comes from Berkeley—even if Berkeley comes from Locke. You might think of Locke, of Berkeley, and of Hume as being three links in an argument..... But I suppose that when someone refutes someone else in philosophy, he is carrying on the argument. P&L: And Schopenhauer? Borges: Schopenhauer is very different from Hume. Of course, Schopenhauer had his idea of the Will. That is not to be found in Hume.... The case of Berkeley was different. I suppose he thought of God as being aware of all things all the time, if I don't get him wrong. If we go away, does this room disappear? No, because God is thinking about it. Now, in the case of Schopenhauer, I was rereading Die Welt als Wille und Vorstellung, The World as Will and Idea, and I was rather taken aback, or baffled I should say, puzzled by something that keeps on recurring in Schopenhauer. Of course it may have been a slip of the pen, but as he goes back to it, and as he was a very careful writer, I wonder if it is a slip of the pen. For example, Schopenhauer begins by saying that the universe, the stars, the spaces in between, the planets, *On April 14, 1976, two editors of Philosophy and Literature, along with an interested colleague, interviewed Jorge Luis Borges at Michigan State University, where he held a position as visiting professor for the winter term. These remarks are edited from the transcript of that conversation. 337 338Philosophy and Literature this planet, those things, have no existence—except in the mind which perceives them. But then, to my surprise—and I suppose you can explain this to me, since you are philosophers and I am not—what Schopenhauer says is that all those things have no existence except in the brain. And that the universe—I remember these words, I don't think I'm inventing them now—"ist ein Gehirnphänomen," that the world is a cerebral phenomenon. Now, I was baffled. Because, of course, if you think of the universe, I suppose the brain is as much a part of the external world as the stars or the moon. The brain after all is a system of visual, of tactile, perceptions. He keeps on insisting on the brain. I don't think, for example, that Bishop Berkeley insists on the brain, or Hume, who would have insisted on the mind, consciousness. P&L: People sometimes say that they see Berkeley in stories like "Orbis Tertius." Borges: Yes, I suppose they do. Well, of course. But in that story I was led by literary means also. P&L: How do you distinguish the literary from the philosophical means in that story? Could you explain that? Borges: Very easily.... Encyclopedias have been my chief reading. I have always been interested in encyclopedias. I used to go to the Biblioteca National in Buenos Aires—and since I was so shy, I felt I could not cope with asking for a book, so I looked on the shelves for the Encyclopaedia Britannica. I would pick up any chance volume and I would read it. One night I was richly rewarded, because I read all about the Druses, Dryden and the Druids—a treasure trove, no?—all in the same volume, "Dr-." Then I came to the idea of how fine it would be to think of an encyclopedia... a very rigorous one of course, of an imaginary world, where everything should be linked. For example, you would have a language and then a literature, and then a history and so on. Then I thought I would write a story of a fancy encyclopedia. Of course that would require many different people to write it... (shrink)

La valoración filosófica del pensa-miento cusano ha sido el resultado de pacientesinvestigaciones que lograron liberar su imagen deapresuradas y polêmicas calificaciones. Ennuestra ponencia procuramos poner de manifies-to un aspecto de la presencia concreta del pen-samiento neoplatónico en el cusano, En lo que eimismo Nicolás considera "un ejercicio del enten-dimiento” nos muestra cómo asume y asimila lavertiente neoplatónica para ofrecernos una mejorcomprensión de un tema caro a la tradiciónteológica: el sentido y significado del términoprincípio dicho no sólo de Dios sino también (...) deCristo. (shrink)

En la aplicación de la Analítica Existencial heideggeriana al campo de la psiquiatría, Binswanger se vio con la necesidad de trascender ciertos aspectos de su pensamiento encaminando su planteamiento ontológico a una tematización de cala- do antropológico. Esta interpretaría la “existencia” como la existencia de cada sujeto particular en su mundo vivido. Teniendo presente que, para Binswanger, el mundo contemplaba innegociablemente al “otro”, el modelo de ser-en-el-mundo se ampliaría a ser-en-el-mundo-con-otros, por lo que la noción de Sorge, orientada hacia uno (...) mismo, se vería igualmente ampliada a la de Liebe, implicando ese amor a la alteridad. Estas progresiones, como veremos en el artículo, despiertan no pocos acercamientos al pen- samiento orteguiano. Así, advertimos la proximidad a la idea de “vida”; a sus nociones antropológicas e intentos de catalogación sociológica; la idea de “preocupación” como cuidado, que contempla a la circunstancia como parte de “mi vida” y, en ella, necesa- riamente al otro como prójimo. Estas y otras conexiones entre ambos autores será lo que analicemos en el presente artículo. (shrink)

The paper deals with the engraving hand of Albert Flocon and its poietic description by the pen of Gaston Bachelard. It proceeds by discussing examples of the group of collaborative works that emerged from the cooperation between Flocon, the copperplate engraver and theoretician of perspective and Bachelard, the philosopher of science and scholar of literary images in mid-twentieth century Paris.

The author discusses the significance of Jorge Amado's brief but crucial incursion into the world of children's literature: his O Gato Malhado e a Andorinha Sinhá (about a tabby cat and a young lady swallow). This adventure from the pen of the Brazilian author resonates not only in the area of textual genesis in this literary field, or that of illustration, but also in the area of childhood culture, a world which may perhaps be marginal and is only just (...) beginning to claim a place in Portuguese universities. This little work by Jorge Amado is presented as an extremely rich source for the definition of a paradigm that respects the needs of text, illustrations and childhood culture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:.. MERELY A MAN OF LETTERS" an interview with Jorge Luis Borges* Philosophy and Literature: Why don't you tell us about some of the philosophers who have influenced your work and in whom you have been the most interested? Jorge Luis Borges: Well, I think that's an easy one. You might talk in terms of two: Berkeley and Schopenhauer. But I suppose Hume might be worked in (...) also, because, after all, Hume refutes Berkeley. Really, he comes from Berkeley—even if Berkeley comes from Locke. You might think of Locke, of Berkeley, and of Hume as being three links in an argument..... But I suppose that when someone refutes someone else in philosophy, he is carrying on the argument. P&L: And Schopenhauer? Borges: Schopenhauer is very different from Hume. Of course, Schopenhauer had his idea of the Will. That is not to be found in Hume.... The case of Berkeley was different. I suppose he thought of God as being aware of all things all the time, if I don't get him wrong. If we go away, does this room disappear? No, because God is thinking about it. Now, in the case of Schopenhauer, I was rereading Die Welt als Wille und Vorstellung, The World as Will and Idea, and I was rather taken aback, or baffled I should say, puzzled by something that keeps on recurring in Schopenhauer. Of course it may have been a slip of the pen, but as he goes back to it, and as he was a very careful writer, I wonder if it is a slip of the pen. For example, Schopenhauer begins by saying that the universe, the stars, the spaces in between, the planets, *On April 14, 1976, two editors of Philosophy and Literature, along with an interested colleague, interviewed Jorge Luis Borges at Michigan State University, where he held a position as visiting professor for the winter term. These remarks are edited from the transcript of that conversation. 337 338Philosophy and Literature this planet, those things, have no existence—except in the mind which perceives them. But then, to my surprise—and I suppose you can explain this to me, since you are philosophers and I am not—what Schopenhauer says is that all those things have no existence except in the brain. And that the universe—I remember these words, I don't think I'm inventing them now—"ist ein Gehirnphänomen," that the world is a cerebral phenomenon. Now, I was baffled. Because, of course, if you think of the universe, I suppose the brain is as much a part of the external world as the stars or the moon. The brain after all is a system of visual, of tactile, perceptions. He keeps on insisting on the brain. I don't think, for example, that Bishop Berkeley insists on the brain, or Hume, who would have insisted on the mind, consciousness. P&L: People sometimes say that they see Berkeley in stories like "Orbis Tertius." Borges: Yes, I suppose they do. Well, of course. But in that story I was led by literary means also. P&L: How do you distinguish the literary from the philosophical means in that story? Could you explain that? Borges: Very easily.... Encyclopedias have been my chief reading. I have always been interested in encyclopedias. I used to go to the Biblioteca National in Buenos Aires—and since I was so shy, I felt I could not cope with asking for a book, so I looked on the shelves for the Encyclopaedia Britannica. I would pick up any chance volume and I would read it. One night I was richly rewarded, because I read all about the Druses, Dryden and the Druids—a treasure trove, no?—all in the same volume, "Dr-." Then I came to the idea of how fine it would be to think of an encyclopedia... a very rigorous one of course, of an imaginary world, where everything should be linked. For example, you would have a language and then a literature, and then a history and so on. Then I thought I would write a story of a fancy encyclopedia. Of course that would require many different people to write it... (shrink)

In spite of his deep insights, Hegel fails to grasp the specific character of the war waged by the French Revolution and the Empire. His theory of limited warfare turns out to be a peculiar Sollen, but it is precisely this gap between rationality and reality what makes his classical model an appealing antithesis to postmodern violence. Keywords.

El poema épico de Ovidio -una historia universal mítico-etiológica- se abre con un relato acerca del origen del mundo, seguido por la creación del hombre. La transformación del caos en cosmos es, por ende, la primera metamorfosis. El texto continúa con una descripción de las Edades decrecientes, puesto que la instauración de un orden armonioso siempre está seguida por su disolución (HOLZBERG 2002: 120). Este trabajo se propone estudiar la cosmogonía y antropogonía ovidianas a partir de las categorías específicas enunciadas (...) por W. BURKERT (1999: 87-106) y explorar las relaciones entre lo que se ha denominado carácter 'tecnomórfico' de dicha cosmogonía y la figura del poeta en cuanto tal. Ovid's epic poem, a mythical and etiologic world history, starts with a story about the origin of the world, followed by the creation of man. Thus, the first metamorphosis is the transformation of chaos into cosmos. The text continues with a description of the decreasing Ages, since the establishment of a harmonious order is always followed by its dissolution (HOLZBERG 2002: 120). This work intends to study ovidian cosmogony and anthropogony starting from specific categories set out by W. BURKERT (1999: 87-106) and explore the relationship between what has been termed technomorphic character of cosmogony and the figure of the poet itself. (shrink)

This paper presents the topological arrangements in four geometrical figures of modal propositions and their derivative relations by means of Peirce's gamma graphs and their rules of transformation. The idea of arraying the gamma graphs in a geometric and symmetrical order comes from Peirce himself who in a manuscript drew two cubes in which he presented the derivative relations of some gamma graphs. Therefore, Peirce's insights of a topological order of gamma graphs are extended here backwards from the cube to (...) the line and the square; and then forwards from the cube to the four-dimensional polyhedron. (shrink)

Metacognition is the capacity to evaluate the success of one's own cognitive processes in various domains; for example, memory and perception. It remains controversial whether metacognition relies on a domain-general resource that is applied to different tasks or if self-evaluative processes are domain specific. Here, we investigated this issue directly by examining the neural substrates engaged when metacognitive judgments were made by human participants of both sexes during perceptual and memory tasks matched for stimulus and performance characteristics. By comparing patterns (...) of fMRI activity while subjects evaluated their performance, we revealed both domain-specific and domain-general metacognitive representations. Multivoxel activity patterns in anterior prefrontal cortex predicted levels of confidence in a domain-specific fashion, whereas domain-general signals predicting confidence and accuracy were found in a widespread network in the frontal and posterior midline. The demonstration of domain-specific metacognitive representations suggests the presence of a content-rich mechanism available to introspection and cognitive control. (shrink)

It has been argued that in the context of Bohm’s approach to quantum mechanics, the postulation of a three-dimensional ontology (as opposed to a high-dimensional one) is presumed to be the only interpretation that may reliably support object-oriented realism by virtue of the fact that this ontology is approximately preserved through scientific change, at least in the classical–quantum transition. Based on an interpretative analysis of the Bohmian formulation, I shall critically evaluate the tenability of this argument. In so doing, I (...) shall argue that this formulation admits the postulation of an alternative ontology that is properly defined in a high-dimensional space, and is approximately preserved among this transition. As a result, both the three-dimensional and the high-dimensional worldviews shall form the basis of an equally reliable endorsement of object-oriented realism in the context of the Bohmian framework. I shall conclude that this argument becomes a problem of metaphysical underdetermination between a three and a high-dimensional Bohmian interpretation. (shrink)

Los fenómenos urbanos son modos concretos de reproducción social y, como toda reproducción, tienen un carácter histórico. En este artículo se defenderá que es posible identificar tres grandes paradigmas históricos en el desarrollo urbano del Occidente moderno —la ciudad, la metrópolis y la postmetrópolis— y que su forma de gobernanza coincide con los tres tipos de poder identificados por Foucault: el soberano, el disciplinar y el biopolítico. Además, se analizará cómo cada una de estas tres dobles configuraciones de la reproducción (...) social genera unos puntos neurálgicos, cuya manipulación produce un impacto sobre el sistema mucho mayor que cualquier otra posible acción, tanto si está orientada al dominio institucional del poder constituido como a la resistencia frente al mismo. El presente trabajo aborda la lógica de funcionamiento de estos tres modelos urbanos, identificando sus respectivos centros neurálgicos como punto de partida desde el que es viable constituir el sujeto político antagónico más efectivo posible en cada uno de ellos. (shrink)

A pesar de que los estudios actuales descubren en Is 40-55 una composición literaria pensada desde la situación postexílica, es innegable que los cc. 40-48 conservan un “colorido local” babilónico y concentran numerosas alusiones a la capital caldea y a la aparición de Ciro. Este artículo parte del interés por comprender mejor el mensaje de estos textos y la intención de sus autores, y lleva a plantearse de nuevo el problema de su contexto original. Un importante avance en la recopilación (...) y el estudio del material relativo a Nabónido y a Ciro permite hoy una visión comparativa más amplia y ponderada del contexto retórico e ideológico. El estudio no se interesa por los meros datos históricos de la época, sino por las diferentes interpretaciones que de ellos se daban en el período en cuestión, pues es este “intertexto” en la mente de los lectores, el que permite la inteligibilidad literaria. (shrink)

In the year 1855, American Literature made two experiments. The first, quite a minor one, the blending of finished music with sing-song and Red Indian folklore, was undertaken by a considerable poet and a fine scholar, Longfellow. The name of it, Hiawatha. I suppose it succeeded, as far as the expectations of the writer and of his readers went. Nowadays, I suppose it lingers on in the memory of childhood and survives him. Now the other is, of course, Leaves of (...) Grass. Leaves of Grass is a major experiment. In fact, I think I can safely venture to say that Leaves of Grass is one of the most important events in the history of literature. If I speak of it as an experiment, perhaps you will think that I am implying a profanation, a desecration, and a blasphemy, since, when we speak of experiments in literature, we generally think of unsuccessful ones. For example, when we speak of experimental literature, well, we think of works that we do our best to admire and that somehow defeat us because, after all, the word "experiment" is a polite word. Well, in the case of Leaves of Grass the experiment succeeded so splendidly that we think it could never have failed. Somehow when something goes right - and that hardly ever happens in literature - we think it somehow inevitable. We think that Leaves of Grass lay there, lay unsuspected there, ready for anybody to discover and write it down. (shrink)

In the 1990s a rise of populist or regionalist parties in Western democracies has challenged the ruling centrist consensus.1 There are, however, only a few similarities between them. Thus it is impossible to equate, e.g., Austria's Jörg Haider or France's Jean-Marie Le Pen with Canada's Preston Manning. Diverse political cultures produce different political figures, programs and ideologies. When all is said and done, Manning's Reform Party remains idiosyncratically Canadian, and it is necessary to examine the Canadian context within which it (...) arose in order to understand it. Generally speaking, the Reform Party offers little to traditionalists, while its “populism” often…. (shrink)

Despite predictions that Hispanics will soon outnumber all other minority groups combined in the United States, philosophy has remained indifferent to the growing Hispanic population. This paper offers several hypotheses why this is the case, arguing that Hispanics and Hispanic thought are perceived as unphilosophical (or only narrowly philosophical) and are thus perceived as ill-suited for academia and academic discussions in the United States. The author concludes by proposing strategies for overcoming this marginalization of Hispanics and Hispanic philosophy.

This chapter contains section titled: Linguistic Rights for Latinos Pogge's Argument for English—first A Worrisome Suspicion Language Priority in the Education of Latino Children.

Johann Gustav Droysen fue no sólo uno de los historiadores más importantes de la Alemania de su tiempo, sino también uno de los teóricos de la historia más influyentes en la tradición hermenéutica de las ciencias del espíritu. Discípulo de Hegel y maestro de Dilthey, Droysen elaboró una ¿histórica¿ que pretendía exponer ¿las leyes de la investigación y del saber históricos¿. La histórica de Droysen es dos cosas a la vez: una filosofía material de la historia y una metodología hermenéutica (...) de la ciencia histórica. El presente artículo expone estos dos aspectos. (shrink)

I claim that the increase in complexity in the trace of Paleolithic stone tools can be parsimoniously explained by postulating the emergence of effective mechanisms for the social transmission of representations. I propose that Paleolithic tools, similar to more contemporary tools, were subject to a process of evolution by artificial selection based on functionality.

El origen de este artículo es la preocupación por el alejamiento del cristianismo de los sufrimientos de la humanidad. Este déficit debiera poder ser subsanado por una cristología que, obediente a la indicación fundamental de Calcedonia, salga al paso del afartodocetismo. Asimismo, la cristología latina tendría que reconocer valor soteriológico al misterio de Cristo en su conjunto, y no concentrar la salvación en la mera cruz para el perdón de los pecados. En la historia hay inocentes. La cristología latinoamericana de (...) la liberación ha podido ofrecer liberación histórica a estas víctimas por la vía de un seguimiento trinitario de Cristo. (shrink)

Guiado pela investigação lógica e buscando sistematicamente denunciar e desfazer anacronismos, este discreto estudo questiona a tradução mais recorrente do verbete grego agathos, isto é, “Bom/Bem”, e, confirmando sua limitação e, em alguns casos, sua total inaplicabilidade, propõe “sentir-se bem” como tradução correta. De fato, uma vez testada a nova semântica nos textos aqui estudados, confirmou-se ser ela a mais apropriada e verdadeira.

This book brings together a series of insightful chapters about the emerging topic of character education in the university. As the editors of this volume state, most recent initiatives aimed to cu...

O objetivo deste artigo é analisar o conceito de vivência (Erlebnis) na filosofia de Nietzsche, desde o seu primeiro emprego em língua alemã, seu significado e a recepção que Nietzsche faz da palavra no interior da sua filosofia. O conceito de Erlebnis, particularmente caro à filosofia de Nietzsche, mas também à fenomenologia, possui originariamente uma tríplice significação: a) a imediatez (Unmittelbarkeit) entre homem e mundo; b) a significabilidade (Bedeutsamkeit) para o caráter global da existência; e c) a incomensurabilidade (Inkommensurabilität) do (...) conteúdo da própria vivência, conferindo a ela também uma dimensão estética. A tríplice significação de Erlebnis implica na sua estreita associação a pathos. This paper aims to analyze the concept of experience (Erlebnis) in the Nietzsche's philosophy, since its first use into the German language, its meaning and reception of Nietzsche inside his philosophy. The concept of Erlebnis, especially dear to the philosophy of Nietzsche, but also to phenomenology, originally has a triple meaning: a) the immediacy (Unmittelbarkeit) between man and world, b) meaningfulness (Bedeutsamkeit) to the global nature of existence and c) incommensurability (Inkommensurabilität) of the experience's content itself, giving it also an aesthetic dimension. The threefold meaning of Erlebnis implies its close association with pathos. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 127-128 [Access article in PDF] Dennis Des Chene. Life's Form: Late Aristotelian Conceptions of the Soul. Ithaca, NY: Cornell University Press, 2000. Pp. viii + 220. Cloth, $45.00. The history of philosophy aims at the recovery and interpretation of past thought, and its reconstructions seek to avoid anachronism. Dennis Des Chene's book is exemplary in this respect. It offers a sophisticated (...) and accurate report on Late Scholastic views and arguments about life and its form and principle, the soul. It is full of subtle and informed discussions of texts from, principally, Francisco Toledo, Pedro Fonseca, the commentators from Coimbra, Francisco Suárez, and Rodrigo de Arriaga.But the aim of the history of philosophy is philosophical and not exclusively historical. Recovery of the past is, for the historian of philosophy, at the service of contemporary understanding. The Late Scholastic authors studied by Des Chene understood this to be so. Suárez, for instance, distinguished between those doctrines and inquiries which are "antiquated (antiquatae) and wholly relegated from philosophy" and those which are not (Metaphysical Disputations, "Copious Index to Aristotle's Metaphysics," Book I, ch. 7). Unfortunately, when judged from this perspective, Des Chene's book is not as successful.In spite of its many comparisons between current debates, Descartes's views, and Late Scholastic doctrines, the book does not succeed in extracting much by way of genuine philosophical insight. Though well-informed and intelligent, for the most part these glosses are mere statements of Late Scholastic views in contemporary terms. But correctly describing alchemical theories from the point of view of modern chemistry does not make them any less archaic.This book is indeed more a contribution to the history of ideas or of science than to the history of philosophy. To be fair, it is true that, first, as such it is a most valuable contribution; second, much of what Late Scholastics had to say about life and the soul is indeed antiquated; third, even if philosophically antiquated, an adequate grasp of Late Aristotelian thought on these matters is necessary to understand Descartes and subsequent developments; and finally, the kind of informed historical recovery that Des Chene has provided here is a necessary condition for whatever philosophical lessons could be gained from these texts.Life's Form is divided into four parts. The first, "Data for the Study of Souls," looks at the phenomena which the Late Aristotelians sought to understand and explain, recovering both their grasp of the place of the living among other substances, and the constraints, [End Page 127] originating both from accumulated experience and from Christian faith, to which they were subject.The second part, "Defining the Soul," first examines the question of how to define life. It then looks at the definition of the soul as "first act of an organic or potentially living physical body"—whether the soul is an accident of the body, an entirely separate substance, or the substantial form of the body. Here one finds addressed the question whether there is a form of the body separate from the soul, or whether strictly the body has only one form, the soul. The issue of cadaveric forms, peculiar forms of corpses arising after death and the departure of the soul, comes up here. In the last section of this part Des Chene examines the definition of the soul as a principle of life and the relation, both epistemological and ontological, between this definition in terms of the operations of the soul, and the earlier one of the soul as form, that is, in terms of its being.Part 3, "Powers and Parts," looks at the vegetative (nutritive, reproductive, and augmentative), animal (sensitive), and spiritual (intellective) powers of the soul. Des Chene examines the criteria for distinguishing between powers, the relation between the one soul and its many powers, and the unity of the soul. "Unity," the fourth part of the book, takes up this last topic. It looks at the vegetative, sensitive, and intellectual powers as "parts" of the... (shrink)

El artículo se interroga acerca de las posibilidades de alcanzar arreglos institucionales, al menos en el “espacio de gobernanza y de democracia local”, que aproximen nuestras democracias liberales al horizonte normativo del republicanismo moderno. Un reciente trabajo de Pedro Ibarra Güell (2008) servirá de base para nuestras reflexiones. Se expondrán los dilemas a los que se enfrenta su propuesta de una “democracia relacional”, se precisarán las condiciones que ésta debe satisfacer y, a la luz de diversas observaciones empíricas, se juzgará (...) su plausibilidad. (shrink)

El artículo propone analizar los breves estudios que Merleau-Ponty ha hecho en torno al séptimo arte y evaluar la afinidad entre los mismos y su propuesta fenomenológica. Tematizando las nociones de temporalidad y movimiento junto con sus consideraciones sobre el cine, sostendremos que el filósofo encuentra en la experiencia fílmica no sólo una expresión mayor del hombre como ser en el mundo, sino también un modelo para redefinir el tiempo y el movimiento más allá de las condiciones dadas por el (...) pensamiento objetivo. Asimismo, sostendremos, gracias al análisis del movimiento fenomenal, una primacía ontológica del movimiento de la que también da cuenta el cine.The article proposes to analyze the briefs studies Merleau-Ponty have done around the seventh art and to evaluate the affinity between them and his phenomenological proposal. Focusing attention on the notions of temporality and movement in conjunction with his cinema conception, we hold that the philosopher finds in film experience not only a main expression of the mankind as being in the world, but also a model for redefining time and movement beyond objective thought’s conditions. Furthermore, we hold, thanks to the phenomenal movement’s analysis, an ontological primacy of movement that is reported by cinema, too. (shrink)

O bem-estar pessoal de adolescentes é um tema de crescente interesse na literatura científica, especialmente quando se considera a escassez de artigos que considerem o ponto de vista dos adolescentes. Este estudo busca analisar relações entre bem-estar pessoal de pais e filhos e seus valores aspirad..