Giancarlo Marchetti’s La contingenza dei fatti e l’oggettività dei valori is a collection of nine essays concerning the fact–value debate. Among the authors, we find some of the most important protagonists of contemporary philosophy, including Donald Davidson and Hilary Putnam, to whom we probably owe the renaissance of the issue discussed in Marchetti’s volume. Undoubtedly, Putnam’s 2002 book The Collapse of the Fact/Value Dichotomy (Harvard University Press, Cambridge, Massachusetts and Lo...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Storia dei filosofi: La stoà da Zenone a Panezio (PHerc. 1018), Edizione, traduzione e commentoDiskin ClayDorandi, Tiziano, ed. Filodemo Storia dei filosofi: La stoà da Zenone a Panezio (PHerc. 1018), Edizione, traduzione e commento. Leiden, New York, and Cologne: E. J. Brill, 1994. xvi 1 189 pp. Cloth, Gld. 110.00, $63 (U.S.) (Philosophia Antiqua, 60)The title of this edition of Philodemus is Storia dei filosofi. It translates a (...) more perplexing and tantalizing title in Greek. This is not preserved in the subscription to the Herculaneum papyrus edited here (PHerc. 1018). In the Catologo dei Papiri Ercolanesi (Bibliopolis: Naples 1979) the title of this treatise is given as [Filodümoy | Perç t©n ½p̄ Zünvnoq Stvik©n kaç ađrª | sevn ápŒntvn | q ]t [¼ ]x [oi..... ] | Sy [ntŒjevq t©n filos¿fvn | b¼bloq ]. This is approximately the title Agosto Traversa gave the work in his edition, Index Stoicorum Herculanensis (Genoa 1952). The reader will appreciate how ambitious Traversa’s supplements are. The inspiration for his title comes from the title Domenico Comparetti gave its companion work, PHerc. 1021 (1164), Filodümoy S′ntajiq [End Page 146] filos¿fvn. Comparetti’s inspiration was the notice in Diogenes Laertius, who cites the tenth book of Philodemus’ ï t©n filos¿fvn s′ntajiq (10.3). This second history of a philosophical school has long been known under the title that S. Mekler chose for it at the beginning of this century, Academicorum Philosophorum Index Herculanensis (Berlin 1902). The fact is that the word s′ntajiq occurs in neither of Philodemus’ companion treatises on the history of the Academic and Stoic philosophers.In both treatises and in PHerc. 1021 especially, Philodemus is generous with dates. He writes the nearly parallel histories of these schools from their foundation by Plato and Zeno of Citium down to his own day. Philodemus dates are not certain. Ca. 110–40 b.c.e. are the dates commonly given. Only a few lines are missing from the protected innermost midollo of PHerc. 1021, and the text of the last columns makes it clear that Philodemus has taken his history of the Academy down to his own day, not that of his master in Athens, Zeno of Sidon. He speaks of Menekrates of Mytilene (a student of Antiochus of Ascalon) as resident in Sicily “until recently” (24, 8–11) and of students of Antiochus who are “our acquaintances” (35, 5–8). The last words of the papyrus are: “[of the sects and successions beginning with Eucleides and those beginning with Plato, and the other sects and successions that came after these a collection....” The word which comes closest to giving us a title for these histories of Philodemus is syna [gvgü (col. 36, 19). If these two treatises belong to the work entitled “The Ordering of the Philosophers” it is plain that Philodemus’ inspiration is Apollodoros of Athens’ vast Xronikî s′ntajiq, which Philodemus made great use of in his Academicorum Historia and which he uses sparingly in his Stoicorum Historia. (He is named as Apollodoros “the man of letters”—¸ grammatik¿q —at the end of Philodemus’ Stoicorum Historia, col. 69. 4–5.)In lack of a title in the subscription to PHerc. 1018, Dorandi’s Storia dei filosofi is as good description as any. Philodemus is interested in the succession, lives, and characters of the Stoics whose history he writes—not their philosophy. A review of Dorandi’s Stoicorum Historia should offer a brief review of the companion edition of Philodemus’ history of the Academic philosophers that preceded it, for it seems clear from the end of PHerc. 1021 that Philodemus’ history of the Academic philosophers came first. Dorandi published Filodemo · Storia dei filosofi: Platone e l’Academia (PHerc. 1021 e 164) as volume 12 of Marcello Gigante’s La Scuola di Epicuro (Bibliopolis: Naples, 1991). The format of both volumes is strikingly similar: both contain introductions to Philodemus as a historian, first of the Academy and then of the Stoa; both give a survey of Philodemus’ sources in writing his histories. In both volumes a description of the papyri edited precedes Dorandi’s scrupulous and exacting editions of... (shrink)

Under the careful editorship of R. A. Markus, this book appears to be one of the very finest anthologies of critical essays dedicated to the elucidation of the thought of St. Augustine. Those familiar with Markus’ contribution to The Cambridge History of Later Greek and Early Medieval Philosophy will readily attest to the depth as well as to the breadth of understanding which Markus brings to Augustine scholarship. Three of the essays appear for the first time: "Action and Contemplation," by (...) Robert J. O’Connell; "Si Fallor, Sum," by Gareth B. Matthews; "On Augustine’s Concept of a Person," by A. C. Boyd. The remaining articles have appeared either as separate pieces or as journal articles: "St. Augustine and Christian Platonism," by A. H. Armstrong; "St. Augustine on Signs," by R. A. Markus; "The Theory of Signs of St. Augustine’s De Doctrina Christiana," by B. Darrell Jackson; "Augustine on Speaking from Memory" and "The Inner Man," by Gareth B. Matthews; "Augustine on Foreknowledge and Free Will," by William L. Rowe; "Augustine on Free Will and Predestination," by John M. Rist; "Time and Contingency in St. Augustine," by Robert Jordan; "Empiricism and Augustine’s Problems about Time," by Hugh M. Lacey; "Political Society," by P. R. L. Brown; "The Development of Augustine’s Ideas on Society before the Donatist Controversy" and "De Civitate Dei, XV, 2, and Augustine’s Idea of the Christian Society," The essays display scholarly depth as well as concern for contemporary philosophical problems. It is an excellent addition to Augustine scholarship and to contemporary philosophizing. This book is part of the Doubleday Anchor Modern Studies in Philosophy Series, under the general editorship of Amelie O. Rorty.—D. A. C. (shrink)

Introduction, by R. A. Markus.--St. Augustine and Christian Platonism, by A. H. Armstrong.--Action and contemplation, by F. R. J. O'Connell.--St. Augustine on signs, by R. A. Markus.--The theory of signs in St. Augustine's De doctrina Christiana, by B. D. Jackson.--Si fallor, sum, by G. B. Matthews.--Augustine on speaking from memory, by G. B. Matthews.--The inner man, by G. B. Matthews.--On Augustine's concept of a person, by A. C. Lloyd.--Augustine on foreknowledge and free will, by W. L. Rowe.--Augustine on free will (...) and predestination, by J. M. Rist.--Time and contingency in St. Augustine, by R. Jordan.--Empiricism and Augustine's problems about time, by H. M. Lacey.--Political society, by P. R. L. Brown.--The development of Augustine's ideas on society before the Donatist controversy, by F. E. Cranz.--De Civitate Dei, XV, 2, and Augustine's idea of the Christian society, by F. E. Cranz.--Chronological table.--Note on further reading (p. [422]-423). (shrink)

The question asked in this article is: what is a parasite?. Defining a parasite requires defining its host at the same time. A difficult question therefore arises about host-parasite relationships. The object of general parasitology is in fact to study the relationship between a host and its parasite. The initial question what is a parasite? has to be reformulated within a conceptual framework, that of relationship. This article is an attempt to transpose into parasitology some concepts which have been profitable (...) in the fields of physics and chemistry. The studies of R. Thom about the individual are also used. Concepts like that of field and principles like that of minimization are probably operational on a high level of organization. The description of host-parasite relationships could benefit from these concepts. (shrink)

L’articolo si concentra sull’analisi dell’estesa comparazione tra filosofia e amicizia proposta da Dante in Convivio III, xi, interpretandola come una consapevole analogia. A partire da un’attenta esegesi del capitolo, letto come un peculiare accessus ad philosophiam dantesco, l’articolo ripercorre le tappe dell’analogia evidenziandone i principali contenuti teorici. In questo modo, diventa possibile mostrare la rilevanza del tema dell’amicizia (in particolare di quella tra maestro e allievo) per una corretta comprensione di uno degli aspetti fondamentali (e anche più dibattuti) della pratica (...) filosofica così come concepita da Dante, ovvero il suo carattere intrinsecamente collettivo. Inoltre, l’articolo sottolinea come l’amicizia costituisca per Dante uno degli strumenti essenziali per l’allargamento del sapere filosofico al di fuori dei circoli universitari, obiettivo a cui il Convivio dichiaratamente mira. The article focuses on the analysis of the extended comparison between philosophy and friendship advanced by Dante in Convivio III, xi, interpreting it as a conscious analogy. Starting from a careful exegesis of the chapter, read as Dante’s peculiar accessus ad philosophiam, the article goes through the stages of the analogy, and it highlights its main theoretical contents. In this way, it becomes possible to show the relevance of the topic of friendship (especially that between master and student) for a correct understanding of one of the fundamental (and most debated) aspects of philosophical practice as conceived by Dante, i.e., its intrinsically collective character. Moreover, the article underlines that friendship constitutes for Dante one of the essential instruments in order to broaden philosophical knowledge outside of university circles, something that the Convivio explicitly purports to do. (shrink)

This paper argues that professionals who make boundary-related decisions should be guided by relationship-based practice. In our roles as service users and professionals, drawing from our lived experiences of professional relationships, we argue we need to move away from distance-based practice. This includes understanding the boundary stories and narratives that exist for all of us – including the people we support, other professionals, as well as the organisations and systems within which we work. When we are dealing with professional boundary (...) issues, we should centre relationship-building skills that are central to many other aspects of our work. Skills that foster relationships at all levels – between professionals, service users, and services – need to be revalued. Our final recommendation is to create, develop, and foster safer spaces within and outside of organisations, as well as inter-professionally, for the discussion and exploration of boundary-related issues and practice. We are interested in hearing from those with experiences of being marginalised by boundaries so that they can inform a reshaping of our collective ideas around boundary related practices. To foster relationship-based practices in organisations, we have outlined several recommendations here; however, we recognize that these do not go far enough, and that collective action is needed to inform systemic change. (shrink)

La Collection Les Alchimistes Grecs della CUF si arricchisce d'un altro volume con un'opera del tutto nuova rispetto ai due volumi già pubblicati, l'Anonyme de Zuretti: il testo, che prende il nome da C. O. Zuretti, il quale ne curò nel 1930 l'editio princeps nel VII volume del Catalogue des manuscrits alchimistes grecs, è «un traité pratique, complet et systematique, rédigé à l'époque médiévale par un Grec d'Italie du Sud. Celui-ci se base sur de nombreuses sources latines et arabo-latines, (...) sans renier pour autant la tradition grecque, et il écrit dans une langue déroutante … respectée au maximum» (p. VII). Come scrive l'Editrice nell'Avant-propos, questa sintesi delle conoscenze alchemiche mediterranee degli inizi del 1300 è il più lungo dei testi alchemici greci e presenta diversi motivi di interesse: • è il testimone del sincretismo culturale che fioriva nel regno di Napoli in epoca angioina; • è un documento interessante per lo studio della lingua greca medievale della Calabria; • permette di affrontare problemi filologici legati al fenomeno della traduzione. (shrink)

Il XII secolo rappresenta per il mondo monastico un periodo di grande splendore dal punto di vista culturale e filosofico, in particolare grazie a figure come Bernardo di Chiaravalle e Guglielmo di Saint-Thierry, la cui riflessione rappresenta da una parte la maturità della tradizione monastica altomedievale, dall’altra il coronamento e la chiusura di un periodo, più che l’apertura di uno nuovo.Paradossalmente il XII secolo segna anche un periodo di crisi profonda, in cui i monaci, che per secoli sono stati al (...) centro dei dibattiti teologici e filosofici, sembrano lasciare il posto agli ordini mendicanti. Nel secolo successivo i francescani raccolgono in un certo senso l’eredità monastica, riprendendola in modo originale, come Guglielmo ha fatto con Agostino, riuscendo così a renderla capace di partecipare ai nuovi dibattiti filosofici e a trovare posto all’interno degli ambienti universitari. Un esempio chiaro è offerto da Bonaventura da Bagnoregio, uno dei più grandi rappresentanti nel XIII secolo della tradizione agostiniana rivista alla luce dell’ispirazione francescana. Bonaventura riprende dalla tradizione monastica alcuni temi: la superiorità dell’amore, della volontà e del bene sull’intelletto, la centralità della relazione e dell’analogia nel rapporto tra uomo e Dio. Il linguaggio del filosofo francescano è in un certo senso simile a quello usato da Guglielmo: non è semplicemente evocativo, letterario e platonico, in quanto condivide le forti esigenze logiche e la nuova terminologia caratteristica dell’aristotelismo diffuso nell’università parigina.Prendendo in esame la riflessione di Bonaventura, con particolare riferimento a Legenda maior e a Itinerarium mentis in Deum, e prestando attenzione ai temi riconducibili alla tradizione agostiniana e monastica, si può cercare di chiarire fino a che punto esista un legame con tale tradizione e quanto ci sia invece di originale e tipicamente francescano. The twelfth century is a period of great splendor for the monastic world from the cultural and philosophical point of view, thanks to philosophers like Bernard of Clairvaux and William of Saint-Thierry in particular. Their philosophical thought represents not only the maturity of the early medieval monastic tradition and its crowning achievement, but also the closing of a period, rather than the opening of a new one.Paradoxically, the twelfth century is also a period of profound crisis, in which the monks, who for centuries have been at the center of theological and philosophical debates, seem to leave their place to mendicant religious orders. In a sense, during the following century the Franciscans collect the monastic legacy, recovering it in an original way, as William of Saint-Thierry did with Augustine’s philosophy. The Franciscans also succeed in making this inheritance capable of participating in the new philosophical debates, also in university environments. A clear example is Bonaventure from Bagnoregio, one of the most important philosopher in the thirteenth century that recovered the Augustinian tradition reconsidering it thanks to his Franciscan inspiration. Bonaventure picks up from the monastic tradition some themes: the superiority of love, of will and of good over the intellect, the importance of relationship and of analogy in the link between man and God. In a sense we can say that the language of the Franciscan philosopher is similar to William’s language: it isn’t simply evocative, literary and platonic, because it shares the strong logical requirements and the new terminology of Aristotelianism spread in Parisian university.Considering Bonaventure’s philosophy, focusing on Legenda maior and Itinerarium mentis in Deum, and paying attention to the themes related to the Augustinian and monastic tradition, we can try to clarify the link with this tradition and what on the contrary is original and “typically Franciscan”. (shrink)

Avec son livre La machine sensible, Stefan Kristensen réalise, de façon magistrale, deux objectifs. D’abord, il met en lien la pensée de deux philosophes qui sont à première vue très éloignés l’un de l’autre. Il s’agit de Félix Guattari et de Maurice Merleau-Ponty. Traditionnellement, Merleau-Ponty est considéré comme le philosophe du corps, tandis que Guattari est connu comme le philosophe du corps sans organes. Merleau-Ponty est un phénoménologue, tandis que Guattari prétend abandonner le point de vue du sujet. Kristensen démontre (...) avec succès quel est le terrain commun des deux auteurs : la critique de la conception psychanalytique du sujet.Le deuxième objectif du livre découle directement du premier : présenter au lecteur une alternative à la conception intimiste de la subjectivité, soit comprendre la subjectivité comme fondamentalement parcourue par une altérité. Merleau-Ponty a été l’un des premiers, à l’instar de Paul Schilder, à mettre l’accent sur le caractère collectif et intersubjectif de cette altérité. Guattari a compris que cette altérité possède des sédiments politiques et historiques.With his book La machine sensible, Stefan Kristensen accomplishes two goals in a masterly way. First, he links the works of two philosophers who are very different at first sight: Maurice Merleau-Ponty and Félix Guattari. Traditionally, Merleau-Ponty is considered the philosopher of the body, whereas Guattari is known as the philosopher of the body without organs. Merleau-Ponty is a phenomenologist, whereas Guattari pretends to abandon the point of view of the subject. Kristensen identifies the common ground of the two authors: the criticism of the psychoanalytical conception of the subject.The second goal of the book derives directly from the first: present the reader with an alternative for the intimate conception of subjectivity, that is, present him or her with the idea that subjectivity is always characterized by an alterity. Merleau-Ponty, following the example of Paul Schilder, has been one of the first to stress the collective and intersubjective nature of this alterity. Guattari has understood that this alterity has political and historical sediments.Con il suo libro La machine sensible, Stefan Kristensen realizza magistralmente due obiettivi. Innanzitutto, egli mette in relazione il pensiero di due filosofi a prima vista molto distanti tra loro: Félix Guattari e Maurice Merleau-Ponty. Se tradizionalmente Merleau-Ponty è considerato il filosofo del corpo, Guattari è invece noto come il filosofo del corpo senza organi. Merleau-Ponty è un fenomenologo, mentre il pensiero di Guattari intende abbandonare il punto di vista del soggetto. Kristensen propone allora di leggere la critica della concezione psicoanalitica del soggetto come terreno comune tra i due autori. Il secondo obiettivo del libro discende direttamente dal primo: presentare al lettore un’alternativa alla concezione intimista della soggettività, ovvero concepire la soggettività come fondamentalmente percorsa da un’alterità. Merleau-Ponty è tra i primi, sulla scorta di Paul Schilder, a porre l’accento sul carattere collettivo e intersoggettivo di questa alterità. Dal canto suo, Guattari ha compreso che questa alterità possiede dei sedimenti politici e storici. (shrink)

L' art de la collection est une traduction libre de l'ars coniecturalis, le nouveau paradigme que le Cusain propose et met en oeuvre dans son livre, le De Coniecturis (1441-1445).

Una terza collezione, preparata per i Collected Works of Bernard Lonergan dai curatori Robert M. Doran e John D. Dadosky, è un utile complemento ai volumi quattro e tredici della serie. Il volume contiene quindici scritti, redatti tra il 1974 e il 1982, e include alcuni dei suoi più importanti scritti brevi, come "Prolegomeni allo studio della coscienza religiosa emergente del nostro tempo" e "Diritto naturale e mentalità storica", di cui sono specificate le voci d'archivio, in modo che il lettore (...) possa consultarle. Gli interventi di questo volume ripropongono in chiave nuova i temi di una vita. Senza ritornare in alcun modo sulle principali enfasi dei primi lavori di Lonergan - la teoria cognitiva e poi l'esplorazione di un quarto livello esistenziale di coscienza - si concentrano maggiormente sull'amore e sul movimento dall'alto verso il basso della coscienza. La comunità è enfatizzata come contesto e frutto dell'emergere di soggetti autentici. (shrink)

Dans Le sabbat des sorcières Ginzburg, s’efforçant d’expliciter la « méthode morphologique » à l’œuvre dans cet ouvrage, affirme reprendre à son compte certaines « questions » formulées par Frazer dans Le Rameau d’or – soit un comparatisme élargi –, sans en « accepter les réponses ». « Mon Frazer a lu Wittgenstein » ajoute-t-il dans une boutade. Dans cet article, on se demandera en quel sens la morphologie de Ginzburg diffère d’une approche « transculturelle » et on analysera comment (...) cette démarche morphologique se fraie une voie dans un dialogue entre histoire et anthropologie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dogma and Ecumenism: Vatican II and Karl Barth's Ad Limina Apostolorum ed. by Matthew Levering, Bruce L. McCormack, and Thomas Joseph White, O.P.Gavin D'CostaDogma and Ecumenism: Vatican II and Karl Barth's Ad Limina Apostolorum edited by Matthew Levering, Bruce L. McCormack, and Thomas Joseph White, O.P. (Washington, DC: Catholic University Press of America Press, 2020), ix + 369 pp.In May 1966 Karl Barth visited Rome. He was invited (...) to reflect on the Second Vatican Council, to ask questions to leading curial figures, and peritus theologians, as well as Pope Paul VI. Barth's book Ad Limina Apostolorum: An Appraisal of Vatican II contains his questions and an account from Barth of his visit, along with some other important essays. It is still deeply challenging in its incisiveness, despite its brevity. I have always been struck by Barth's Marian criticisms that are so central to his viewpoint about divine agency and human cooperation. These give us an excellent insight into his ecclesiology. They represent the reasons for much of his questioning of various Roman Catholic positions on all sorts of matters. Eberhard Busch's diaries, while Barth's assistant during this period, form a fascinating complimentary account of the visit. These tell of the not-so-fruitful visit to Augustin Cardinal Bea and the great highpoint (for Barth) of his one-hour audience with Pope Paul VI. Barth was impressed by the Jesuits during his visit, but not so much by the Dominicans. He thought the latter had absorbed too many streams of liberal modernity. The two Dominicans participating in this book turn those tides. Indeed, all the authors could be located within the conserving wings of their ecclesial membership, which makes the volume all the stronger in raising serious unresolved disagreements and noting important common ground. It is testimony to Barth's enduring value that this volume seems so timely. The Barth Centre at Princeton and the Pontifical Faculty of the Dominican House in Washington were the sponsors of this collection.The volume is structured around five of the key documents commented on by Barth, with a Catholic and Reformed voice reflecting on both the particular document and Barth's input (with the exception of Francesca Aran Murphy, who deals with George Lindbeck rather than Barth), thereby simultaneously pushing forward the Catholic–Reformed engagement with the Council and with Barth. There is a preface with a penetrating introduction by Thomas Joseph White, O.P., and an irenic opening chapter by Matthew Levering on biblical renewal at Vatican II. Then follow the twin reflections on the five documents.First (and rightly so) comes the Dogmatic Constitution on Revelation, Dei Verbum. Katherine Sonderegger develops a nuanced reflection on the metaphor of Scripture as mirror of God (found in Dei Verbum), showing [End Page 971] a deep appreciation of currents within Dei Verbum that Barth had not detected, but which are more connective with his concerns and preoccupations. Lewis Ayres rather impishly takes what Barth saw as the main weakness of the text (its chapter 2: "Handing on Divine Revelation") and makes it the greatest strength. Ayers provides a deeply learned and original exploration of the concept of "tradition" as sacramental. In this duet, Barth comes out looking like he may have missed hearing the melodies while too closely studying the score.Then follow two profound essays on Lumen Gentium, the Dogmatic Constitution on the Church. Christoph Schwöbel builds up a strong Protestant case for the necessary visible ecclesial identity of the Church, thus showing a deep convergence without denying differences that remain. White, in a deeply insightful and probing essay, goes to the heart of the ecclesiological difference between Barth and Yves Congar (and some other key Catholics at the time): the relationship between uncreated divine agency and created human agency, especially within the context of the post-apostolic Church. White suggests that, without some stable ecclesial mediations, there can be no proper relationship envisaged between the transcendent causality of God operating in Christ and the created, active cooperative acts with this grace. While building up both a metaphysical and a theological case against Barth's criticisms... (shrink)

The resurgence of interest in collective behavior is in large part due to tools recently made available for conducting laboratory experiments on groups, statistical methods for analyzing large data sets reflecting social interactions, the rapid growth of a diverse variety of online self‐organized collectives, and computational modeling methods for understanding both universal and scenario‐specific social patterns. We consider case studies of collective behavior along four attributes: the primary motivation of individuals within the group, kinds of interactions among individuals, typical dynamics (...) that result from these interactions, and characteristic outcomes at the group level. With this framework, we compare the collective patterns of noninteracting decision makers, bee swarms, groups forming paths in physical and abstract spaces, sports teams, cooperation and competition for resource usage, and the spread and extension of innovations in an online community. Some critical issues surrounding collective behavior are then reviewed, including the questions of “Does group behavior always reduce to individual behavior?”“Is ‘group cognition’ possible?” and “What is the value of formal modeling for understanding group behavior?”. (shrink)

"J'aime ce livre" serait une proposition insignifiante. L'artiste: un prétexte. On en parle, certes, mais dans une perspective de déconstruction. L'art, donc, plutôt comme expression de la vie. Et la vie comme art de la fuite révolutionnaire. Certains auteurs sont cités à satiété, certains passages sont repris textuellement, répétion aussi des mêmes thèmes, des mêmes expressions. Et une impasse fondamentale. "J'aime ce livre est en effet une proposition insignifiante.Tout propos portant sur le passé, dire "je t'aime", c'est dire qu'en ce (...) moment je ne t'aime pas. Mais si aimer, écrire et vivre constituent "un même combat", et si dire l'amour n'est pas aimer, comment écrire la vie serait-il vivre? Et que pourrait bien signifier la proposition "Je n'aime pas ce livre"? (shrink)

Les documents officiels de l’Eglise catholique font grand usage de la Bible. La manière dont le texte scripturaire fonctionne dans les documents du magistère dépend de la théologie opératoire sous-jacente. Cet article examine les changements survenus dans la manière dont l’Eglise comprend et utilise l’Ecriture dans les documents du magistère, plus précisément dans des textes concernant la doctrine sociale de l’Église. Des exemples choisis dans les documents officiels permettent de reconnaître en gros trois paradigmes dans l’interprétation de l’Ecriture: 1) la (...) Bible comme recueil de propositions doctrinales; 2) la Bible comme archives des actions salvifiques de Dieu dans l’histoire: 3) la Bible comme vision d’une communion plénière avec Dieu et le prochain. Les deux derniers paradigmes se trouvent en germe dans le document Dei Verbum de Vatican II, tandis que le premier, qui avait été dominant dans les documents antérieurs à ce concile, a fait sa réapparition après la période de Vatican II. On montre que la compréhension de la Bible comme collection de propositions doctrinales accorde peu d’attention aux contextes historique et littéraire, tandis que les deux autres modèles s’y montrent plus sensibles, mettant l’accent sur la transformation et la communion plutôt que sur l’information. (shrink)

A partir do final do século passado, na esteira das preocupações e debates sobre a biodiversidade, chega-se à afirmação da importância da Amazônia. No bojo dessa dinâmica, colocam-se também as pressões internacionais e as políticas estatais para a região e para as populações tradicionais, nela concentradas. Até então alijadas dos interesses políticos do Estado, estas populações passam agora a ser vistas como detentoras de culturas, de saberes "locais", cruciais diante da necessidade "global" de conservação da biodiversidade. Em estreita mescla com (...) os saberes tradicionais, expressam-se inumeráveis formas de religiosidade, dentre as quais se destacam a "encantaria" e a pajelança. Em relação à Amazônia brasileira, esse lugar central ocupado pela religiosidade é tratado via três eixos: presença da Igreja Católica e de outras organizações religiosas em seus processos organizativos; politização da natureza e da religiosidade associada à emergência de múltiplas identidades coletivas; importância da "encantaria" e da pajelança ecológica para a conservação da biodiversidade. Palavras-chave: biodiversiade; religiosidade; Amazônia; encantaria; políticas estatais.From the end of the last century, at the base of the concerns and debates on biodiversity, one comes to asserting the importance of the Amazon. Amid this dynamic, there are also international pressure and public policies for the region and its traditional people. It is known that such populations have Ordinarily being shut out from the political interests of the state. However, these traditional population is beginning to be understood as having cultures, there is to say, "local" knowledge, given the crucial need for "global " biodiversity conservation. Closely intertwined with traditional knowledge, innumerable forms of religiosity is expressed, among which is highlighted the so called "encantaria" and "pajelança". Regarding the Brazilian Amazon, this central place occupied by religiosity is handled via three routes: the presence of the Catholic Church and other religious organizations in their organizational processes; politicization of nature and of religiosity associated with the emergence of multiple collective identities; the importance of the so called "encantaria" and of the ecological "pajelança" (shamanism) towards conservation of biodiversity. Key words: biodiversity; religiosity; Amazon; encantaria; public policies. (shrink)

Containing both theoretical discussions of globalization and specific case analyses of individual African countries, this collection of essays examines the intersections of African education and globalization with multiple analytical and geographical emphases and intentions.