O problema do bem agir e a reflexão sobre a virtude (areté) e o vício (kakía) são presenças marcantes na filosofia de Platão. No Timeu e nas Leis as questões do mal e da ação má recebem uma atenção especial, seja em meio àquela narrativa cosmológica, seja no debate sobre a injustiça, os crimes e as melhores leis para uma cidade. Propomos apresentar a nossa leitura do tema nesses Diálogos, bem como a nossa hipótese sobre a origem do mal em (...) Platão, ambas decorrentes de nossas pesquisas sobre o texto platônico e sua literatura. Platão situa no interior do próprio homem a fonte potencial do mal moral, resultante de má educação e má disposição da alma, no Timeu. Nas Leis, detalha o modo pelo qual uma ação injusta e má é gestada: a formação de um mau caráter (tirania de elementos internos à alma, pela má educação) e de modos de agir mal (consentidos, deliberados). Defendemos que, em Leis IX, Platão realiza uma reformulação do paradigma socrático do mal inconsentido, admitindo que o homem que age de um modo consentido e mal possui tanto o caráter como o modo de agir injusto e mau (861e-862c4). Palavras-chave: Mal; Injustiça; Ética platônica. Plato and the problem of evil, from the Timaeus to the refutation of the Socratic paradigm of not consented-evil in the Laws: there are ways of consentingly acting unfair and evils. Abstract: The problem of doing the right thing and reflecting on virtue (areté) and vice (kakía) are striking presences in Plato's philosophy. In the Timaeus and Laws, the issues of evil and evil action receive special attention, whether in the midst of that cosmological narrative or the debate about injustice, crimes, and the best laws for a city. We propose to present our reading of the theme in these Dialogues and our hypothesis about the genesis of evil in Plato, both arising from our research on the Platonic text and its literature. Plato locates within man himself the potential source of moral evil, resulting from lousy education and nasty disposition of the soul, in the Timaeus. In the Laws, he details how an unjust and bad action is fathered: the formation of an evil character (tyranny of elements internal to the soul, by bad education) and ways of misbehaving (consented, deliberate). We argue that, in Laws IX, Plato performs a reformulation of the Socratic paradigm of not consented evil, admitting that the man who acts in a consenting and evil way possesses both the character and the way of acting unjust and evil (861e-862c4). Key-words: Evil; Injustice; Platonic ethics. Platon et le problème du mal, du Timée à la réfutation du paradigme socratique du mal pas consenti dans les Lois : il y a des manières d'agir, avec consentement, injustes et mauvaises. Résumé : Le problème du bien agir et la réflexion sur la vertu (areté) et le vice (kakía) sont des présences fortes dans la philosophie de Platon. Dans le Timée et dans les Lois, les problèmes du mal et de la mauvaise action reçoivent une attention particulière, soit dans le récit cosmologique, soit dans le débat sur l'injustice, les crimes et les meilleures lois pour une ville. On propose de présenter notre lecture du thème dans ces Dialogues, ainsi que notre hypothèse sur l'origine du mal chez Platon, les deux venues de nos recherches sur le texte platonicien et sa littérature. Dans le Timée, Platon situe la source potentielle du mal moral, résultant d'une mauvaise éducation et d'une mauvaise disposition de l'âme, dans l'homme lui-même. Dans les Lois, il détaille comment une action injuste ou mauvaise est effectuée : la formation d'un mauvais caractère (tyrannie d'éléments internes à l'âme, due à une mauvaise éducation) et de mauvaises manières d'agir (consenties, délibérées). On soutient que, dans les Lois IX, Platon reformule le paradigme socratique du mal pas consenti, en admettant que l'homme qui agit d’une manière consentie et mauvaise a non seulement le caractère, mais aussi la manière d'agir injuste et mauvaise (861e-862c4). Mots clés : Mal ; Injustice ; Éthique platonicienne. Data de registro: 02/08/2023 Data de aceite: 12/06/2024. (shrink)

Na fronteira hispano-portuguesa, a criação de lugares e atividades culturais dedicadas ao poeta Miguel Hernández configura uma «comunidade de partilha», que envolveu a produção de um público definido pela perceção e nomeação de injustiças atrozes, a que o poeta serve de interlocutor. As palavras do poeta trazem à experiência sensível vozes e testemunhos da repressão franquista, até então não reconhecidos na comunidade. Neste texto interrogo as formas de consenso e de dissenso expressas em processos de subjetivação política, do que significa (...) ser interlocutor num mundo comum, considerando que o poder da exemplaridade política alcançada pelas práticas artísticas, em detrimento das narrativas da experiência e dos discursos históricos em geral, parecem indicar que é no terreno estético que prossegue uma batalha, anteriormente centrada nas ilusões e desilusões da história. (shrink)

One of theprincipaI tush of the philosoher is educution, thut is, rhe formation of other human beings. mis is so related with moral discourse that it could be said that dhere is no dzyerence with the discome of educa- ?ion, und the latter is ackieved through quesfions and a critica1 attiíude...

Toda poesía es fundamentalmente imagen, ésta surge del poema como un instrumento incantatorio. Indudablemente, el poeta tiene con el mundo una relación de privilegio, de la que la experiencia poética es la revelación. Esa relación permite sentir como próximos y conexos, elementos que son considerados aislados y heterogéneos. La tendencia metafórica es algo inherente al ser humano, no una actitud privativa del poeta: en cierto modo, el lenguaje íntegro es metafórico y refrenda la tendencia humana a la concepción analógica del (...) mundo y el ingreso de las analogías en las formas del lenguaje. La poesía hace de la imagen su eje estructural, su instrumento poético por excelencia. Por medio de imágenes y metáforas, Raúl Aceves expresa su ser, sus angustias personales, su percepción del mundo y su ansia de comunión con lo exterior para participar de ello, para ser eso. El poeta, "pasajero de la irrealidad", como el loco, ordena su universo de acuerdo con su propio ritmo interior. (shrink)

El problema de Dios no ha sido considerado de una manera unívoca a través del tiempo. En esta reflexión no sólo han variado las respuestas, sino también los planteos del problema, cuyo objeto –Dios– es en sí mismo problemático, ya que no es objeto de experiencia en sentido estricto. Las llamadas “pruebas” de la existencia de Dios, tanto las a posteriori, como las de santo Tomás, como las a priori, como el argumento ontológico de san Anselmo, son propias de la (...) época medieval. El tema adquiere una dimensión nueva en la filosofía contemporánea: el filósofo español Xavier Zubiri (1898-1983) lo retrotrae al tema del hombre. Parafraseando a Heidegger, Zubiri sostiene que la existencia humana no está “arrojada” en el mundo, sino que se encuentra “religada” por su raíz. La religión es, por ello, una dimensión constitutiva formalmente de la existencia humana y a lo que estamos religados lo llamamos Dios. Este es el supuesto fundamental, según el autor, para plantear el tema de Dios en la filosofía actual de acuerdo con la propuesta de su obra En torno al problema de Dios. (shrink)

Desde la Revista “Derechos y Libertades” se nos convoca a dar nuestra opinión sobre los desafíos a los que se enfrenta el actual discurso de los derechos humanos. La cuestión planteada nos remite a la historicidad del propio concepto de derechos humanos, que no puede sustentarse sobre una razón abstracta, sino sobre una concepción evolutiva, diversa e intercultural del ser humano y de la sociedad. Desafíos han existido siempre y son amplios, pero quizá ahora estamos en un momento de importantes (...) cambios tecnológicos y transiciones energéticas, que demandan un enfoque ético, político y jurídico, para poder intervenir sobre los nuevos conflictos sociales que se derivan de su aplicación. (shrink)

The rapid and unplanned change to teaching and learning in the online format brought by COVID-19 has likely impacted many, if not all, aspects of university students' lives worldwide. To contribute to the investigation of this change, this study focuses on the impact of the pandemic on student well-being, which has been found to be as important to student lifelong success as their academic achievement. Student well-being has been linked to their engagement and performance in curricular, co-curricular, and extracurricular activities, (...) intrinsic motivation, satisfaction, meaning making, and mental health. The purpose of this study was to examine how student perceptions of their degree completion and future job prospects during the pandemic impact their well-being and what role university support plays in this relationship. We used the conservation of resources theory to frame our study and to develop five hypotheses that were later tested via structural equation modeling. Data were collected from 2,707 university students in France, Germany, Russia, and UK via an online survey. The results showed that university support provided by instructors and administration plays a mediating role in the relationship between the perceived impact of COVID-19 on degree completion and future job prospects and levels of student well-being. Student well-being is decreased by their concerns for their degree completion but not by their concerns for future job prospects. In turn, concerns for future job prospects affect student well-being over time. These results suggest that in a “new normal,” universities could increase student well-being by making support to student studies a priority, especially for undergraduates. Also, universities should be aware of the students' changing emotional responses to crisis and ensure visibility and accessibility of student support. (shrink)

Kant entendió su tarea filosófica como un intento por responder a tres preguntas humanas fundamentales - qué puedo saber, qué debo hacer y qué me es lícito esperar. Esta pretensión kantiana puede tomarse como el hilo conductor que recorre los siete estudios reunidos en este libro.

Esse artigo teórico tem como objetivo discutir o problema do suicídio praticado por homens e suas implicações para os serviços de atenção básica à saúde. Utilizou-se o método da revisão narrativa, uma forma de pesquisa que visa contribuir para a reflexão e a discussão sobre um assunto sem pretender reproduzir dados ou responder questões quantitativas específicas. Tendo como base os descritores “suicídio”, “homem” e “saúde”, identificou-se a partir das plataformas Scielo e Pubmed 56 artigos produzidos nos últimos cinco anos em (...) português e inglês, dentre os quais seis foram selecionados. A análise dos resultados indica que no Brasil as ocorrências de suicídio são mais elevadas nas Regiões Sul e Centro Oeste, onde cerca de 70% dos casos são de homens jovens que optam pelo enforcamento. Pode-se identificar como causa aspectos sociais, econômicos, relacionais, psicológicos e aspectos culturais que implicam transformações nas formas como a sociedade vê os homens e na necessidade de que eles reconheçam suas fragilidades. As masculinidades tradicionais precisam ser revistas a fim de que lhes seja possível reconhecer suas limitações diante da vivência de problemas emocionais, buscando-se superar sua recusa a buscar ajuda nos momentos de fragilidade e intenso sofrimento. Conclui-se que os serviços básicos precisam dinamizar suas ações e promover campanhas preventivas, participação da comunidade, facilitação do acesso a profissionais da saúde mental e diversificação de abordagens, compreendendo o suicídio praticado por homens em suas especificidades. Enquanto problema de saúde pública, o suicídio precisa ser abordado de forma preventiva com ações voltadas para o público em geral, sendo importante compreender sua complexidade no que se refere às questões das masculinidades. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 278-283 [Access article in PDF] The Voice of God on Mount Sinai. Rabbinic Commentaries on Exodus 20:1 In Light of Sufi and Zen-Buddhist Texts. By Reinhard Neudecker. Rome: Pontificio Istituto Biblico, 2002. 157 pp. Reinhard Neudecker's study of the central event of the first five books of the Bible, namely the revelation of God on Mount Sinai to Moses and the Israelites, is an important (...) contribution to interfaith studies that should be of interest to both the scholar and layperson alike. The clarity of purpose and treatment makes this study very accessible; each chapter is thoughtfully structured, with rich footnotes that provide documentation, further explanation, and information. The appendixes contain the relevant rabbinic texts in the original Hebrew; indices of terms, subjects, and Bible citations; as well as a helpful list of consulted works.The stated purpose of the study is to shed light on enigmatic rabbinical interpretations of Exodus 20:1, the verse that introduces the TenWords (commandments) [End Page 278] that form the basis of the complete Torah by taking into consideration analogous passages from the Sufi and Zen Buddhist traditions. In explaining his methodology, the author makes three important distinctions. First, Neudecker is "not dealing with Judaism, Islam and Zen Buddhism as such, but with the views and experiences of some rabbinic Jews, some Sufi Muslims and some Zen Buddhists" (p. x). Second, the chosen texts are offered for their spiritual and mystical insight, not for their historical context or content, because "the mystic has learned to convert the great events recorded by tradition into symbols which express the ongoing inner revelation to which he has been exposed" (p. 6). Because spiritual and mystical writers generally refrain from explaining deep experiences openly (especially because of the impossibility of putting them into words), the author refrains from adding his own interpretations and instead invites the reader to a meditative encounter with the texts. Third, the author does not intend to offer simple parallels or to readily claim correspondences between the rabbinic, Sufi, and Zen texts, but leaves it up to the reader to judge what the "different traditions may have in common and to what degree and where one tradition may go a step further than the others (p. 11, n. 30). His main purpose, as stated above, is to understand the rabbinic comments better by using the method of "intercultural reading" in drawing upon Sufi and Zen Buddhist texts.After the introductory chapter, which offers the methodological considerations and basic information about the Rabbinic sources and Buddhist terminology, the author presents Exod. 20:1 in its rabbinic translation: "And God spoke all these words to say." This short verse has become the stumbling block for the rabbinic interpreter, just as much as a Zen koan becomes a stumbling block for the Zen student or an obscure verse in the Koran for the Sufi. What these stumbling blocks have in common is that they open up a new way of nondiscursive understanding of the text that leads to profound insights and a deep spiritual experience.Chapters 4-9 of the book are devoted to unraveling the mysteries of these insights. The reader is drawn into an engaging process that opens up layer upon layer of meaning, comparable to the peeling of an onion. A short exposition of the themes of each chapter as introduction to the texts proves very helpful for orientation in this process. Chapter 4 addresses the question of how the people at Sinai heard the Ten Words. The rabbis differ on whether the people heard all of the commandments or only the first two of them, but the important point of comparison is the enigmatic statement that God pronounced all the Ten Words, including the entire Torah, "in one single sound, as the (human) mouth cannot speak and the (human) ear cannot hear" (p. 35). This statement implies that God's revelation exceeds the limits of human speaking and hearing, and that God communicates in... (shrink)

Log-file data from computer-based assessments can provide useful collateral information for estimating student abilities. In turn, this can improve traditional approaches that only consider response accuracy. Based on the amounts of time students spent on 10 mathematics items from the PISA 2012, this study evaluated the overall changes in and measurement precision of ability estimates and explored country-level heterogeneity when combining item responses and time-on-task measurements using a joint framework. Our findings suggest a notable increase in precision with the incorporation (...) of response times and indicate differences between countries in how respondents approached items as well as in their response processes. Results also showed that additional information could be captured through differences in the modeling structure when response times were included. However, such information may not reflect the testing objective. (shrink)

Este artigo trata-se do tema mal-estar e adoecimento e tem como objetivo analisar os impactos da pandemia por covid-19 na vida dos/as professores/as. O estudo parte de uma pesquisa bibliográfica e documental das produções sobre o tema. O período da pandemia demarca um momento na história da educação brasileira que modificou os modos de trabalho e ao mesmo tempo, trouxe impactos na vida dos/as professores/as. Os resultados deste estudo, apontam para os impactos relacionados à saúde, como o mal-estar e a (...) síndrome de burnout fruto das condições de trabalho, como a intensificação e a precarização do trabalho ocasionadas pelo ensino remoto, alterando significativamente a vida destes profissionais. (shrink)

Language is the main resource for meaningful action, including the very formation of selves and psychosocial identities, shaped by practical norms, beliefs, and values. Thus, language education constitutes one of the most powerful means for both social reproduction and social production and ideological maintenance and utopian innovation. In this paper, we attempt to emphasise the invaluable psychosocial, political, economic, and cultural function of language education in order to propose a critical view of the current transition from the monolingual to a (...) multilingual paradigm. We maintain that multilingual approaches tend to serve the neoliberal framework and reproduce its systemic inequalities. Therefore, we argue in favour of emancipatory multilingual practices that could embody a translingual pedagogy capable of promoting the development of capabilities, the recognition of otherness, and the cultivation of diversity. Rooted in critical theory, namely in Foucault’s notion of subjectification and Freire’s view of conscientisation, an emancipatory translingual pedagogy would enable and empower every learner to synthesise a contextually creative field of new semantic and pragmatic relationships. Critical language education would enhance the ethos of biophilia that fosters what we term the poetics of communality and selfhood, that is to say, the proactive commitment to expanding symbolic and existential novelty. (shrink)

Para tratar la cuestión de los Fundamentos prepolíticos del Estado cons-titucional democrático, Habermas y Ratzinger coinciden en el punto de partida: abordarlo mediante el análisis de las relaciones entre razón y fe, análisis en el cual ambos reconocen su necesaria correlación. Además de este importante punto de acuerdo, los dos pensadores, que proceden de tradiciones intelectuales muy diferentes, suscriben el mismo punto de llega-da: la conclusión de que es el diálogo público, tolerante y plural, la alternativa a las posiciones radicales (...) y excluyentes que padecen las sociedades actuales. (shrink)

Neste texto, discutimos disposições teórico-metodológicas do Grupo de Estudos sobre Numeramento (GEN), na busca de compreender os modos como pessoas, em suas singularidades, mas como sujeitos sociais, se apropriam de práticas matemáticas, tomadas como práticas discursivas. A pesquisa, a formação docente e a atuação do GEN em contextos educativos diversos inserem-se nos campos da Educação Matemática e do Letramento, pois buscam conhecer sujeitos da Educação (crianças, adolescentes, jovens, pessoas adultas e idosas), que, vivendo em sociedades ‘grafocêntricas’ e ‘quanticratas’, movidos por (...) intenções pragmáticas e parametrizados por referências culturais, forjam usos dos sistemas linguísticos relacionados à quantificação, mensuração, ordenação, classificação e organização de formas e espaços. A esses usos chamamos práticas de numeramento. As situações em que as identificamos – os eventos de numeramento –, em seu caráter histórico, são tomadas como unidades da análise das intenções dos usos, dos efeitos de sentido que logram produzir e, principalmente, de como sujeitos se constituem nas interações por eles mediadas, ao produzirem e tensionarem significados. Na seção ‘Compreendendo práticas matemáticas como práticas discursivas: foco, perspectiva e referenciais teórico-metodológicos do Grupo de Estudos sobre Numeramento (GEN)’: explicitamos o propósito do Programa de Pesquisa do Grupo (conhecer sujeitos e grupos sociais que protagonizam práticas de numeramento); justificamos sua base teórica (os Estudos do Letramento como Prática Social; a Pedagogia da Liberdade e da Autonomia; a compreensão da cognição como processo social; e a abordagem sociológica da Linguagem); assumimos a etnografia como lógica de investigação; e propomos a análise de interações como principal tratamento do material empírico. Apontamos também, dadas as especificidades dos sujeitos, a necessidade do diálogo com diversos campos: Educação de Pessoas Jovens, Adultas e Idosas (EJA), Sociologia da/s Infância/s; Estudos da/s Juventude/s; Educação do Campo; Educação Indígena; Educação de Pessoas Surdas; Formação Docente, entre outros. Na seção ‘Compreendendo práticas de numeramento como práticas de letramento: fertilidade analítica e pedagógica das escolhas teóricas’, esclarecemos como nossos estudos se inserem numa perspectiva Etnomatemática, porque contribuem para conhecermos os sujeitos que vemos protagonizar práticas matemáticas ao assumirem posições discursivas – portanto, sociais, culturais e políticas. Na seção ‘Compreendendo a aprendizagem matemática como apropriação de práticas de numeramento: desdobramentos da concepção de práticas matemáticas como práticas discursivas’, apresentamos como o conceito de apropriação de práticas de numeramento, de inspiração vigostskiana, usado para contemplar múltiplos sentidos das ações dos sujeitos em eventos de numeramento, disponibiliza uma ferramenta teórica para compreender a aprendizagem matemática não como experiência cognitiva individual, mas como ação social. Na seção ‘Interlocuções teóricas e disposições analíticas dos estudos mais recentes do GEN’, indicamos como uma análise tridimensional do discurso (do texto, da situação discursiva e da prática social), adotada para conhecer melhor os sujeitos e reconhecê-los como sujeitos sociais, tem-nos conduzido às considerações de Paulo Freire sobre sujeito de cultura, sujeito de conhecimento, sujeito dialógico e sujeito do processo, que compõem o sujeito histórico, protagonista de eventos de numeramento. Na ‘coda’ (‘Reiterando’), reafirmamos o foco de nossa linha de investigação no campo da Educação Matemática: pessoas constituindo-se como sujeitos sociais, enquanto se apropriam de práticas de numeramento. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 203-205 [Access article in PDF] The Taipai, Taiwan, Museum of World Religions Maria Reis Habito Dallas, Texas A new museum dedicated to exploring the world's great religious traditions opened in Taipei this past November. Its professed mission is rather unique: to teach about religions and religious life in the world, and to provide instructive experiences about the variety of the world's religious expressions (...) as a basis for mutual understanding, peace, and love among peoples of the world. The vision for the museum as a place that will foster religious learning, interreligious dialogue, and cooperation was developed by its founder, the Venerable Dharma Master Hsin Tao. He conceived the museum as an educational institution that will "explore the fundamental values that are at the roots of all religions." The mission of the museum—"to encourage respect, tolerance and love by fostering dialogue among people of all faiths and backgrounds as we work together to create greater understanding and peaceful interaction in the New Millennium"—has attracted widespread support among his disciples in Taiwan and overseas, whose contributions have made the museum project possible. The Content of the Museum of World Religions The goal in the content development and design of the museum has been twofold: (1) to create an institution of learning in which the visitor will find well structured information about important aspects of the world's religions and (2) to create an interactive space that, in the words of Ralph Applebaum, "immerses the visitors in an experience that enables them to view religion from many different perspectives to gain a better understanding of their own faith and the faith of others." To this, Professor Sullivan added, "[V]isitors will be invited to explore all religions as expressions of a universal search for purpose, meaning, and enlightenment. The museum will be a living monument to the human spirit and a sanctuary honoring the world's myriad faith traditions." To engage the visitor in this exploration, the visit to the museum has been designed as a journey that, even though not a ritual per se, has a structure analogous to the three-part structure of religious rituals.First, visitors experience a moment of separation from everyday life and enter into a very different quality of space and time. Second, during this kind of "time out," [End Page 203] suspended between the normal moments of everyday activity, the visitors undergo a special and intense experience, during which they receive knowledge that transforms their understanding and alters their self-perception. Such transformation occurs in the face of powerful sacred objects, symbols, or events that are displayed and experiencedin relatively dramatic presentations in the museum. They invite the visitor to participate and interact. Thirdly, steps are undertaken to reinsert the visitor back into the life of daily activity.There are fourteen steps to the museum experience, each of which lands the visitor in a different place, with its own experience of time. At each step, in each place, the religious structure of time is viewed on a different scale, seen under a different order of magnification. The museum experience is an orderly succession of times, magnified and mapped onto a series of spaces that invite the visitor's interaction. The aim is to offer the visitor an experience that, like a ritual, is satisfying and transformative and yet remains an experience proper to an institute of learning.As an example of one of the steps, imagine coming from the lobby (step 5) into the Prime Times Theater (step 6). The panel on the eastern wall of the lobby slides aside, and you enter into the darkened theater as into a cave. You are implanted there in the mysterious and primeval space to relive the experience of the seed of love and peace, planted in the fertile grounds of origins. In a fifteen-minute film you view the primordial times described in religious myths and relive the drama and emotion of how life came to be as it is. A powerful weave of narration and imagery retells the stories and poses fundamental questions... (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 1 Seiten: 165-168.

Introduction: Resilience is a multidimensional and dynamic construct associated with positive growth and the capacity to transform stressful and negative factors into opportunities of personal development and self-improvement when faced with difficult experiences. The resilience process of each individual integrates multiple analysis levels, which range from genetic-environmental interactions to a complex process of adaptation between the individual and his/her family, friends, co-workers, society, and culture.Objective: To determine whether resilience improves in students of occupational therapy when exposed for the first time (...) to practice placement education.Methodology: Quasi-experimental, prospective, observational, multi-center study with a sample composed of students from the Degree of Occupational Therapy of the public universities of Málaga and Castilla-La Mancha. Two weeks prior to the beginning of the practice education period, the participants completed a questionnaire that included sociodemographic data and the area of their internships. They were also given the Spanish version of the Connor-Davidson's resilience scale. All these instruments were also completed 1 week after the end of the clinical practice.Results: There were statistically significant differences between the variables that make up resilience and the different internship areas. On the other hand, there was a significant improvement of global resilience after the clinical practice period, in both women and men, when the internship area was not considered.Conclusions: The results show that resilient students are more optimistic and work to improve a situation beyond doing simply what is expected of them, knowing how to control their feelings. This is beneficial for students in practice education, since, during these, they face difficult situations that require a resilient pattern, which helps reduce stress and the burnout syndrome. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:I Am Food: The Mass in Planetary PerspectiveMaria Reis HabitoI Am Food: The Mass in Planetary Perspective. By Roger Corless. Eugene, OR: Wipf and Stock, 2004. 104 pp.In this timely reprint of I Am Food: The Mass in Planetary Perspective (originally published by Crossroad in 1981), the late Roger Corless demonstrates the potential for spiritual and intellectual creativity contained within a stance of dual religious belonging. Corless (...) passed away in January 2007, but this book remains as a way for us to know him and to appreciate, as he did, the possibilities for spiritual revitalization and transformation that may be generated at the intersection and interpenetration of Christian and Buddhist traditions.Corless was raised as a Protestant but as a teenager became deeply engaged with the study of world religions and claimed Buddhism in particular as his own. Eventually he would become a scholar of Chinese Buddhism and a practitioner within the Gelugpa lineage of Tibetan Buddhism. At the same time, however, that the young Corless was being drawn to Buddhism, his connection to his Christian faith was also deepening; his profound experiences of the loving power of God could not be denied even if Christianity's theism could not be easily reconciled with Buddhism's doctrine of emptiness. Instead of leaving one religion for the other, he deepened his engagement with both. He did not seek to synthesize or reconcile Christianity and Buddhism but rather held these traditions together in a dynamic, creative tension and lived each one fully in its turn. When asked about his religious affiliation, Corless would respond playfully that he was "a Buddhist on Mondays, Wednesdays, and Fridays, a Christian on Tuesdays, Thursdays, and Saturday, and a Gaia worshipper on Sundays." In I Am Food, however, Corless shows us that on some Sundays, specifically at the celebration of the Mass, he was both Christian and Buddhist at the same time. The great contribution of this book is in its offering of a fresh and transformative approach to the Mass through the application of the symbolic structures of Tibetan Buddhist mandala visualization as a template for active participation in the communion ritual. [End Page 161]Corless's focus in this book is the ritual of the Mass as celebrated within the Roman Catholic tradition. His conversion from Anglicanism to Catholicism occurred much to his "own surprise," prompted by his discovery in Catholicism of "a curious growing center which had great power and potential." This center "brought together many insights which I had picked up from other religions, and moved them to a new synthesis. This synthesis was concentrated in the oddly named 'Mass' " (p. 13). I Am Food offers a scholarly and personal meditation on the meaning, symbolism, and power contained in this central ritual of Catholicism. This project is signaled in the grammatically awkward but intriguing title of the book's first chapter, "Why Is the Mass?" Corless knows that many routine churchgoers never think or dare to ask this question, and the few who do ask it rarely find satisfactory answers. His book seeks to encourage such questioning among those who are in search of a personal religious experience "away from the dullness of minimalist routine" (p. 34). His very lively, humorous, and slightly irreverent style is intended to take the boredom out of the Mass, providing a very personal and original guide to it, different from the series of "excellent, but ultimately claustrophobic, devotional books on 'the spiritual meaning of the Mass'" (p. 13).Among Christian writings that were influential for his understanding of the Mass, Corless names The Mass in Slow Motion (1948) by Ronald Knox, which attempts to describe the inner meaning of the Mass, and Pierre Teilhard de Chardin's Hymn of the Universe (1965), which describes a vision of the world as sacrament and celebrates Mass as a cosmic event. While Teilhard de Chardin inspires Corless's "planetary perspective" on the Mass, Nicholas Casabilas's A Commentary on the Divine Liturgy (1978) sharpens the focus on "the mystical significance of each and every act of the priest and people" (p. 13).Corless argues that what makes the Mass seem stifling is the notion of... (shrink)

Ethical review systems need to build on their experiences of COVID-19 research to enhance their preparedness for future pandemics. Recommendations from representatives from over twenty countries include: improving relationships across the research ecosystem; demonstrating willingness to reform and adapt systems and processes; and making the case robustly for better resourcing.

A presente obra assume-se como um projeto genuinamente interdisciplinar de reflexão ética, interrogando os seus fundamentos e explorando as suas interseções com diversas áreas das Ciências Humanas e Sociais. Reunindo especialistas de distintas áreas, oriundos de países diferentes, o livro tem como fio condutor um diálogo polifónico com o pensamento ético contemporâneo, enraizando-se na tradição crítica que procura refundar a racionalidade prática na construção humana de sentido e, por conseguinte, refutar o niilismo e o relativismo axiológico absoluto.