O gênero trágico conheceu um tempo de declínio ao longo do primeiro século antes de nossa era, acentuado, particularmente, pelo desinteresse de Augusto. Na dinastia claudiana, contudo, reaparece desenvolvido por uma nova figura: Sêneca. Embora inspirado nos tragediógrafos áticos, Sêneca revela originalidade, sobretudo nos cânticos corais que entremeiam os episódios das tragédias, muito diferentes dos coros presentes nas peças gregas, como se pode observar em Medéia.

Das moderne Naturrecht ist nicht einfach eine normative Theorie, sondern es ist ein Medium, in dem sich der Gestaltungsanspruch und die Sinnverständigung einer Epoche artikuliert. Als ein umfassendes Konzept, das jenseits theologischer Begründungsmuster moderne anthropologische mit juristischen und moralphilosophischen Elementen verbindet, spielt das Naturrecht in der sozialen Semantik frühneuzeitlicher Gesellschaften eine grundlegende Rolle. Der vorliegende Band ist dem Naturrecht des 18. Jahrhunderts gewidmet. Indem er auf Fragen der praktischen Anwendung und der Ausdifferenzierung des Ius naturae sowie auf Neubegründungen und die (...) beginnende Krise des Naturrechts fokussiert ist, versucht er, der Vielgestaltigkeit des Phänomens gerecht zu werden und zugleich eine Grenze zwischen der Entstehungsphase des modernen Naturrechts im 17. und der Krise bzw. der Umbildung des Begriffs im 19. Jahrhundert zu ziehen. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Wandering in Ancient Greek CultureVanda ZajkoSilvia Montiglio. Wandering in Ancient Greek Culture. Chicago: University of Chicago Press, 2005. xii + 290 pp. Cloth, $50.Beginning at the beginning with Odysseus's poignant statement to Eumaeus at Odyssey 15.343 that "for mortals, nothing is worse than wandering," Silvia Montiglio seeks to present an overview of the conception of wandering from the archaic to the early Roman age. The introduction states clearly (...) that its approach is both synchronic and diachronic, and the way the chapters are organized reinforces this approach, as they focus on particular themes ("Wandering, Lying and Poetry," "The Meaning of 'Home' in One's Journey: From Apollonius' Argonautica to the Novel") while simultaneously pursuing an historical trajectory. The epilogue, entitled "What Greek Wanderers Did Not Do," expands the time fame and provides insights into the differences between pagan and Christian ideas about wandering, contrasting Neoplatonist and Cynic ascetics who describe wandering primarily as a figurative manifestation of the human condition with the peregrinatio of those Christian sages for whom "to wander means to renounce this world and one's earthly self in the expectation of the Kingdom of God" (264).Throughout, there is a preoccupation both with the semantic fields of the words used for wandering, such as, for example, in the second chapter, where the middle-passive voice of the words used for wandering are adduced to emphasize the fundamental passivity of the wanderer within Greek thought, and with the wider symbolic significance of wandering within mythological, geographical, and political landscapes as it is manifested in a variety of genres and historical periods. [End Page 129] This extensive concentration means that the potential readership of the book is a diverse one and includes both those with and without Greek and those interested in particular texts as well as in the ancient world as it is most broadly conceived. There are some places in the discussion where the material is openly and heavily dependent on other works, such as the discussion of liminality that occupies pages 16–23, which to a large extent reviews the insights of Ken Dowden, Death and the Maiden: Girls' Initiation Rites in Greek Mythology (1989), and 37–41, which revisit some of the points made by Ruth Padel, Whom Gods Destroy (1995); but in a work of such scope and eclecticism, this avowed indebtedness testifies to the thoroughness of the scholarship rather than the unoriginality of the thought involved in its production.One of the great strengths of the book is the forging of connections among different kinds of texts. In the chapter entitled "Wandering in Space and Time," Plato's theory of the wandering cause in the Timaeus is read alongside other narratives of beginnings so that the progress of the cosmos from wandering to stability is associated with that of the individual body: Herodotus contrasts the "much-wandering" of the ancestors of the Dorians with the autochthony of the Athenians who are by far the most developed of the Greeks; his successor Thucydides argues that migrations characterized the patterns of habitation of the earliest times; Democritus describes the mother's navel as an anchor that restrains the wandering womb, and he also considers the earth to have wandered before it thickened and became fixed in one position; pursued by Hera, the pregnant Leto searches far and wide for a place to deliver Apollo until she finds refuge on Delos, the island that, according to Callimachus (Hymn to Delos 191–92), also wandered until the birth of the god enabled it to put down roots. Montiglio describes the thematic and conceptual links among these different discourses in a typically fertile passage:Associating wandering within the amorphous beginnings of the cosmos is not idiosyncratic to the philosopher who disparagingly relegates wandering to the world of matter. The materialistic Democritus shares a similar notion, and so do myth and historiography. Wandering, the liminal condition, is systematically removed by growth and progress. Whether it be in biology, history, or geology, progress equals sedentariness, agglomeration, and fixity; whereas wandering defines the physical or social organism when still in the making and/or disjointed. Wandering marks cultural, biological, and geological protohistory.(12)The book... (shrink)

In 2012, and 2014 Libraries and Learning Services from the University of Auckland created two online courses to introduce students to the concept of academic integrity and its associated values and expectations. The challenge was to introduce the somewhat dry subject matter to a diverse group of students in an engaging way and to avoid large tracts of text that were difficult to comprehend. Initial research undertaken by the development team suggested that visually representing bodies of text was an effective (...) way of communicating with the target audience. Dual coding theory, multimodal instructional design and cognitive load theories provided a framework for the learning design approach taken by the design team who ultimately selected Richard Mayer’s (2001) Cognitive Theory of Multimedia Learning as a basis for designing the two courses. This paper outlines how the two courses were designed in accordance principles outlined in Mayer’s theory and how the design team integrated seven of Mayer’s twelve principles to create dynamic, visual and aural elements such as animations, narrations and text to engage learners in a more meaningful learning process. (shrink)

Corporate governance and finance are dynamic academic fields that offer myriad opportunities for business ethics analysis. Within the corporate governance triad in recent years, shareholders have increased their power over boards of directors and executives through both regulation and movements to change corporate by-laws. The impact of board characteristics on firm performance has proven elusive, leading to questions concerning board processes and individual director beliefs and behaviors. At the same time, CEOs have lost considerable power, leaving many struggling to regain (...) their control and maintain their compensation levels, while others adopt a stewardship approach to their posts. In the field of finance, the recent financial debacle has led to a reexamination of financial regulation and of the fundamental nature and purpose of the industry. All of these issues provide business ethicists fodder for investigation and analysis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IntroductionLori A. Custodero and Anna NeumannIn this symposium, three scholars present the genesis, meaning, and artfulness of creative work and its realization as aesthetic experience within three educational fields. Lori A. Custodero, working out of music education, provides a perspective emanating from an aesthetic of childhood wonder and playfulness; David T. Hansen, writing out of philosophy of education, discusses how being fully present in the teaching moment leads to (...) meaningful experience; and Anna Neumann, who writes out of the field of higher education studies, represents scholars as engaged in intellectual pursuits, often framed aesthetically, and as struggling to hold on to precious time for creation. Aware of the inherent tensions in learning environments from child care centers to graduate schools, we address ways in which our research has revealed people's sustained pursuit of imagined possibilities, oftentimes amidst perceived impediments.Creative work involves imagining possibilities whereby individuals, alone and together, pose personally relevant questions and pursue fluent pathways of inquiry within the shared meanings of cultural context. At its finest, such work is artful, simultaneously responding to and emanating from immediate circumstance and past experience. It is malleable and vulnerable and compelling, fusing familiar images and surprising perceptions into new "equilibria... stable, even though moving" whereby "changes interlock and sustain one another."1 As scholars and teachers committed to learning, we strive to create and discern meaning between established understandings and emerging ideas and images. As we dance between reception and action, between insight and "onsight,"2 fully attentive to the perceived potentials in our work, we move toward synchrony, experiencing the aesthetic. The realizations that arise from experiences such as these — new or newly reconfigured words, sounds, images, movement, and ideas — express new balances of sense and feeling and, sometimes, beauty. Whether in the shared, artfully expressive vocalizations between the newborn infant and mother or in the scientist's finessing patience with elegant mathematical imagery, creative work invites a drawing together of what we know and what we struggle to know. Over time, the interplay of this work and its realization, [End Page 33] what Dewey refers to as "movement and culmination,"3 creates a momentum that serves to define lives as aesthetic.We have created this symposium as a space for considering the meanings of the aesthetic in lives — from its earliest instantiations in the experiences of infants and young children, to its developed expression in the professional (in this case, intellectual) efforts of adults pursuing scholarly careers, to its representation in teaching as intergenerational fusions of knowledge, learning, and lives. We see the aesthetic as both native and learned; as individually held and formed and felt, and as collectively created and voiced, the product of lives in intersection; as marking bounded moments in time (those instants of compelling "present-ness") and as spreading through years, well beyond bounded present-ness, perhaps as memory. Yet while striving to define the aesthetic in lives, we also strive to understand lives, individually and interactively, as lodgings for the aesthetic, as locations that give shape, form, and voice to beauty and insight, to creativity and learning. As we explore the lives in which the aesthetic finds its home, and within which it forms, we wonder about the extent to which the aesthetic may, in its turn, illuminate the strivings of those lives, including human desires to create, know, learn, understand, sense. We are then collectively concerned with the meanings of the aesthetic in lives and about the lives themselves as "moving spaces" within which the aesthetic can grow.We pursue this theme, centered on the power of the aesthetic to illuminate human lives, out of a realization that current understandings of what it means to be human — and especially what it means to learn and create — have been framed within the rubrics of the social sciences, certainly in productive ways. And yet we suggest that the artful, though powerful in its abilities to voice emotion and beauty, has not been employed as intensively as it might in efforts to understand what it means to create and learn as virtues of human existence, as perhaps the ultimate of human strivings. We hope that these symposium papers will help invigorate such... (shrink)

Some bioethicists argue that conscientious objectors in health care should have to justify themselves, just as objectors in the military do. They should have to provide reasons that explain why they should be exempt from offering the services that they find offensive. There are two versions of this view in the literature, each giving different standards of justification. We show these views are each either too permissive (i.e. would result in problematic exemptions based on conscience) or too restrictive (i.e. would (...) produce problematic denials of exemption). We then develop a middle ground position that we believe better combines respect for the conscience of healthcare professionals with concern for the duties that they owe to patients. Our claim, in short, is that insofar as objectors should have to justify themselves, they should have to do it according to the standard that we defend rather than according to the standards that others have developed. (shrink)

In this comprehensive introduction to animal ethics, Lori Gruen weaves together poignant and provocative case studies with discussions of ethical theory, urging readers to engage critically and empathetically reflect on our treatment of other animals. In clear and accessible language, Gruen provides a survey of the issues central to human-animal relations and a reasoned new perspective on current key debates in the field. She analyses and explains a range of theoretical positions and poses challenging questions that directly encourage readers to (...) hone their ethical reasoning skills and to develop a defensible position about their own practices. Her book will be an invaluable resource for students in a wide range of disciplines including ethics, environmental studies, veterinary science, women's studies, and the emerging field of animal studies and is an engaging account of the subject for general readers with no prior background in philosophy. (shrink)

_Issues in Religion and Education, Whose Religion?_ is a contribution to the dynamic and evolving global debates about the role of religion in public education. It provides a cross-section of the debates over religion.

Examines art and literature of the Americas through the lens of the questionnaire, a genre as central as the manifesto to the history of the avant-garde. Demonstrates how modernism and the avant-garde were debated at the very moment of their development and consolidation"--Provided by publisher.

The essay analyses the chief meanings of the idea of equality both in the natural law theory and in the theological thought of Samuel Pufendorf, as well as his criticism to the Hobbesian conception of equality, utilitaristically founded. In his natural law Theory Pufendorf, unlike Hobbes, conceives equality not as equality in capacity, but as juridical equality ( aequalitas juris ). Equality, the second of the three duties to one another, prescribes to every man to treat every other as his (...) equal by nature, respecting his dignity as he is an equally rational and free human being. Equality is also interpreted by Pufendorf both as the equal right and power to self-preservation and as men's equal subjection to the natural law. In his main theological work Pufendorf, on the contrary, takes his idea of equality from the Lutheran thesis of the universal priesthood of all the faithful. (shrink)

Vesilind, P.A. There Is No Such Thing As Environmental Ethics,Science and Engineering Ethics 2:307–318.Dr. Gruen is Co-editor ofReflecting on Nature: Readings in Environmental Philosophy and has published on the topics of animals, ethies, and the environment.

This article utilizes Derrida's explorations of the archive in Archive Fever to debate the status of Greek myth as archive. It begins with out lining a conservative notion of the archive, particularly as it has been conceived by those whose object of study is myth. It ends with an interpretation of the myth of Cassandra that seeks to augment the archive, the archive that is now refigured in terms of metaphors of time and space. An archive has traditionally been considered (...) to be something to do with the past. In the case of myth, the archive is understood as the stories told by the ancient Greeks, which are separate from the cat egorization of those stories and explicit theories or ideas about them. This separation locates myth as something prior and organic, as the archive constituted as the object of study, and the interpretation as something secondary and derivative, a commentary on the archive, which is the thing that scholars do. But at what point does the past begin to be the past? Is Ovid's Metamorphoses part of the archive of Greek myth or a commentary upon it? What of Servius? Or Frazer? Or Freud? Or Bernal? Derrida's suggestion that the archive resides in the future perfect tense leads to a reformulation of the relationship between myth and interpretation, which relies what might be described as a typological model of knowledge. His question 'Where does the outside commence?' forces an examination of who has the right of appropria tion, an issue pertinent to the study of the history of the interpretation of myth. (shrink)

"In Entangled Empathy, scholar and activist Lori Gruen argues that rather than focusing on animal rights, we ought to work to make our relationships with animals right by empathetically responding to their needs, interests, desires, vulnerabilities, hopes, and unique perspectives. Pointing out that we are already entangled in complex and life-altering relationships with other animals, Gruen guides readers through a new way of thinking about and practicing animal ethics. Lori Gruen is Professor of Philosophy and Coordinator of Wesleyan Animal Studies (...) at Wesleyan University. She is the author of Ethics and Animals and co-editor, with Carol Adams, of Ecofeminism: Feminist Intersections with Animals and the Earth."--Back cover. (shrink)

Why are we here? What is the meaning of life? How can we feel happy and free? The answers to these and other life questions are gathered in Tiny Buddha, Simple Wisdom for Life's Hard Questions. Tiny Buddha began as a quote-a-day Twitter account, @tinybuddha, in 2008. Lori Deschene's daily wisdom posts about mindfulness, non-attachment, and happiness became so popular that she now has more than 200,000 twitter followers who share quotes and stories about inspiration in their daily lives.Deschene asked (...) her Twitter followers to contribute their thoughts and perspectives on the difficult questions that influence how we live our everyday lives: thoughts about the meaning of life, pain, happiness, fate, and more.Tiny Buddha, Simple Wisdom for Life's Hard Questions is a combination of the amazing responses that she received along with her own insightful essays, and insights from wise teachers around the world and throughout time. Deschene explores how these issues have played out in her own life and offers action-oriented suggestions to help people empower themselves, even in a world with so much uncertainty. The result is a guide that helps readers discover the endless possibilities for a life lived mindfully in the present, and connected to others. (shrink)

Val Plumwood urged us to attend to earth others in non-dualistic ways. In this essay I suggest that such attention be promoted through what I call "engaged empathy." Engaged empathy involves critical attention to the conditions that undermine the well being or flourishing of those to whom empathy is directed and this requires moral agents to attend to things they might not have otherwise. Engaged empathy requires gaining wisdom and perspective and, importantly, motivates the empathizer to act ethically.

In _Politics with Beauvoir_ Lori Jo Marso treats Simone de Beauvoir's feminist theory and practice as part of her political theory, arguing that freedom is Beauvoir's central concern and that this is best apprehended through Marso's notion of the encounter. Starting with Beauvoir's political encounters with several of her key contemporaries including Hannah Arendt, Robert Brasillach, Richard Wright, Frantz Fanon, and Violette Leduc, Marso also moves beyond historical context to stage encounters between Beauvoir and others such as Chantal Akerman, Lars (...) von Trier, Rahel Varnhagen, Alison Bechdel, the Marquis de Sade, and Margarethe von Trotta. From intimate to historical, always affective though often fraught and divisive, Beauvoir's encounters, Marso shows, exemplify freedom as a shared, relational, collective practice. _Politics with Beauvoir_ gives us a new Beauvoir and a new way of thinking about politics—as embodied and coalitional. (shrink)

Legislative strategies for reducing infant abandonment and neonaticide developed in response to a series of sensational cases that occurred in Texas in 1999. The media coverage of these cases implied that the incidence of the crime was increasing, and Texas legislators responded with a law permitting parents to anonymously surrender their newborn at designated locations such as hospitals. This was the first “safe haven” law. Interest peaked nationwide, and by 2008 all states had a similar version of the law. These (...) laws can trigger rapid cessation of parental rights and a fast-tracked adoption to a preapproved family, reflecting the legislators’ assumption that it is better to permit struggling mothers to leave their children with well-intentioned strangers than to abandon the children or end their lives. These laws, however, suffer from several inadequacies. (shrink)

The COVID-19 global pandemic has led to significant disruptions in the lives of high-performance athletes, including the postponement of the Tokyo Olympic and Paralympic Games, the cancellation of many international and national competitions, and drastic changes in athletes’ daily training environment. The purpose of this research was to examine the interplay between the mental health and mental performance of Canadian national team athletes and the impact of the COVID-19 pandemic on these variables from the perspective of mental performance consultants and (...) mental health practitioners. Twelve individuals working in these roles with national team athletes participated in focus groups and interviews during the second wave of the COVID-19 pandemic in Canada. Findings from the inductive reflexive thematic analysis revealed three main themes: factors impacting athlete mental health, consequences of COVID-19 for athletes, and impact of the pandemic on practitioners. Interestingly, athletes with prior good mental performance skills were perceived to be more equipped to cope with challenges related to the pandemic, which concurrently seemed to facilitate good mental health throughout the pandemic. Furthermore, even though the pandemic had several debilitative consequences on athletes’ mental health, it imposed a break from training and competition that allowed them to rest and enjoy their life outside of sport. Finally, participants discussed the need for more mental health resources and better access to practitioners supporting mental performance and mental health in the Canadian sport system. (shrink)

The traditional image of the stoic sage, retired and solitary, indifferent to all that does not "rely" on him, and thus to the most part of events that mark the course of the world and of human lives, is a simplistic view that ought to be reconsidered. To do so, we try to show that the virtue borrowed from the sophos by the texts of ancient stoicism has indeed the traits of the Aristotelian phronesis, political excellence and thus virtue of (...) human relations. The A. conducts this approach by examining the sources that render stoic phronesis as one of the tirst virtues, then as the tirst of the tirst virtues, and then through virtue's relationships in its unity with a variety of virtues. (shrink)