Este artigo tem por objetivo analisar o campo fotográfico que se formou entre os anos 1960 e 1980 na América Latina, em específico no Brasil, na Argentina e no Chile, no período em que esses países estavam mergulhados em seus respectivos governos militares, bem como realizar uma revisão crítica da literatura sobre o assunto. Procuramos, em um primeiro momento, tratar do que ficou conhecido como “plano condor da comunicação”, ou seja, procuramos entender como os governos se utilizaram das fotografias para (...) ratificar suas ações e fortalecer sua imagem. Em seguida, abordaremos a oposição a essas políticas oficiais a partir de diversas estratégias elaboradas pelos fotógrafos, em especial a criação de agências de fotografia. Por fim, procuraremos analisar a questão do trauma representado pelos regimes de exceção em sua relação com a fotografia e a memória através da obra do artista chileno Elías Adasme. (shrink)

Visiones antropológicas divergentes en artículos científicos de bioética en Brasil Divergent Anthropological Views in Scientific Articles on Bioethics in Brazil The aim of the study is to characterize Brazilian bioethics outputs anthropologically, specifically scientific articles. The guiding question of this research is: What is the anthropological characterization present in scientific articles on bioethics in Brazil? Prominent bioethical theories show restrictive anthropology indicators; i.e., dignity is given only to members of the human species that have certain attributes, including conscience and self-consciousness, (...) as opposed to comprehensive anthropology indicators in relation to human beings; i.e., dignity is equally assigned to all members of the Homo sapiens species. In conclusion, comprehensive anthropology indicators and theoretical divergence in relation to the origin of life, especially between utilitarianism and personalism, prevail. Para citar este artículo / To reference this article / Para citar este artigo Sanches MA, Monteiro TM. Visões antropológicas divergentes em artigos científicos de bioética no Brasil. Pers Bioet. 2019; 23: 64-83. DOI: https://doi.org/10.5294/pebi.2019.23.1.5 Recibido: 09/10/2018 Aceptado: 20/03/2019. (shrink)

O povo Kaingang é o mais populoso do Sul do Brasil e está entre os mais numerosos povos indígenas do país. Neste trabalho faz-se uma relação entre as informações encontradas na literatura e a atualidade na Terra Indígena Kaingang em relação ao conhecimento que possuem sobre o uso de plantas para a cura de doenças e como interpretam a ação da erva no organismo. Para isto, realizou-se uma pesquisa de campo em uma Terra Indígena Kaingang no Paraná, cujo entrevistas forneceram (...) confirmações históricas em relação aos etnoconhecimentos da etnia, da evolução dos aspectos químicos e das atitudes perante a química e os remédios de origem farmacêutica e natural. (shrink)

ENTREVISTA COM PROFESSORAS(ES) DE FILOSOFIA DO ENSINO FUNDAMENTAL DO CEARÁCom: Jocilaine Moreira Batista do Vale, Mario Jonny de Castro Cunha, Syssa AdleyRodrigues Monteiro, Fabiana Martins TôrresPor: Antônio Alex Pereira de Sousa, Paulo Willame Araújo de Lim.

The tetravalent modal logic is one of the two logics defined by Font and Rius :481–518, 2000) in connection with Monteiro’s tetravalent modal algebras. These logics are expansions of the well-known Belnap–Dunn’s four-valued logic that combine a many-valued character with a modal character. In fact, $${\mathcal {TML}}$$ TML is the logic that preserves degrees of truth with respect to tetravalent modal algebras. As Font and Rius observed, the connection between the logic $${\mathcal {TML}}$$ TML and the algebras is not (...) so good as in $${{\mathcal {TML}}}^N$$ TML N, but, as a compensation, it has a better proof-theoretic behavior, since it has a strongly adequate Gentzen calculus :481–518, 2000). In this work, we prove that the sequent calculus given by Font and Rius does not enjoy the cut-elimination property. Then, using a general method proposed by Avron et al., we provide a sequent calculus for $${\mathcal {TML}}$$ TML with the cut-elimination property. Finally, inspired by the latter, we present a natural deduction system, sound and complete with respect to the tetravalent modal logic. (shrink)

Inserido na colecção Temas de História de Portugal, cujo objectivo, balizado pelos seus coordenadores, Isabel Cluny e Nuno Gonçalo Monteiro, é “colocar à disposição dos leitores interessados textos sintéticos, mas actualizados, sobre grandes temas da História de Portugal”, A Cultura das Luzes em Portugal, Temas e Problemas é um ensaio-síntese da autoria de Ana Cristina Araújo e pretende gizar uma análise interpretativa da permeabilidade do espaço cultural português às novas correntes filosófi...

We analyze the variety of A. Monteiro’s tetravalent modal algebras under the perspective of two logic systems naturally associated to it. Taking profit of the contrapositive implication introduced by A. Figallo and P. Landini, sound and complete Hilbert-style calculi for these logics are presented.

Tetravalent modal logic (TML) was introduced by Font and Rius in 2000. It is an expansion of the Belnap-Dunn four-valued logic FOUR, a logical system that is well-known for the many applications found in several fields. Besides, TML is the logic that preserves degrees of truth with respect to Monteiro’s tetravalent modal algebras. Among other things, Font and Rius showed that TML has a strongly adequate sequent system, but unfortunately this system does not enjoy the cut-elimination property. However, in (...) a previous work we presented a sequent system for TML with the cut-elimination property. Besides, in this same work, it was also presented a sound and complete natural deduction system for this logic. In the present article we continue with the study of TML under a proof-theoretic perspective. In the first place, we show that the natural deduction system that we introduced before admits a normalization theorem. In the second place, taking advantage of the contrapositive implication for the tetravalent modal algebras introduced by A. V. Figallo and P. Landini, we define a decidable tableau system adequate to check validity in the logic TML. Finally, we provide a sound and complete tableau system for TML in the original language. These two tableau systems constitute new (proof-theoretic) decision procedures for checking validity in the variety of tetravalent modal algebras. (shrink)

In this paper we propose to enrich the four-valued modal logic associated to Monteiro's Tetravalent modal algebras (TMAs) with a deductive implication, that is, such that the Deduction Meta-theorem holds in the resulting logic. All this lead us to establish some new connections between TMAs, symmetric (or involutive) Boolean algebras, and modal algebras for extensions of S5, as well as their logical counterparts.

Butz, Achimova, Bilkey, and Knott provide a topic overview and discuss whether the special issue contributions may imply that event‐predictive abilities constitute a root for conceptual human thought, because they enable complex, mutually beneficial, but also intricately competitive, social interactions and language communication.

Questions concerning the proof-theoretic strength of classical versus nonclassical theories of truth have received some attention recently. A particularly convenient case study concerns classical and nonclassical axiomatizations of fixed-point semantics. It is known that nonclassical axiomatizations in four- or three-valued logics are substantially weaker than their classical counterparts. In this paper we consider the addition of a suitable conditional to First-Degree Entailment—a logic recently studied by Hannes Leitgeb under the label HYPE. We show in particular that, by formulating the theory (...) PKF over HYPE, one obtains a theory that is sound with respect to fixed-point models, while being proof-theoretically on a par with its classical counterpart KF. Moreover, we establish that also its schematic extension—in the sense of Feferman—is as strong as the schematic extension of KF, thus matching the strength of predicative analysis. (shrink)

This article tracks the historical emergence of a new visual convention in the representation of the risks associated with climate change. The “reasons for concern” or “burning embers” diagram has become a prominent visual element of the climate change debate. By drawing on a number of cultural resources, the image has gained a level of discursive power which has resulted both in material mobility and epistemic transformation as the diagram itself has become a tool for a variety of actors to (...) reason with. The case brings to light a number of challenges associated with attempts to know and visualize abstract concepts such as risk and danger, including the social organisation of knowledge production and the role of expert judgment in contexts where science is asked to retreat from normativity. (shrink)

Acquisition and purchase of counterfeit and pirated products are illicit and morally questionable consumer behaviors. Nonetheless, some consumers engage in such illicit behavior and seem to overcome the moral dilemma by justification strategies. The findings on morality effects on consumer responses to counterfeit and pirated products are diverse, and the underlying theories provide no clear picture of the process that explains how morality and justification lead to particular consumer responses or why consumers differ in their responses. This study presents a (...) meta-analysis of 788 effect sizes from 207 independent samples provided in 196 manuscripts that synthesizes the research on the influence of morality on attitudes, intentions, and behavior toward counterfeit and pirated products. The meta-analysis tests competing theoretical models that describe the morality-justification processes, and identifies the deontological–teleological model as the superior one. The meta-analysis further shows that the institutional and social context of consumers explains the differences in morality effects on justifications and responses to counterfeit and pirated products, and provides evidence for the context-sensitivity of the underlying theories. (shrink)

Christian Georg Martin offers an argumentative reconstruction of the whole work, reading it as a critical ontology, namely as the attempt to abstract from all presuppositions and to immanently unfold conceptual determinations characterizing ...

Mettendo in discussione le antiche considerazioni di Ferdinand Tönnies sul­l’ineluttabilità della transizione dalla comunità alla società – un carattere tipico della modernità secondo Tönnies –, Martin Buber reclama la necessità, in­sieme politica e religiosa, di costruire una comunità post-sociale, nella quale tro­vi concretezza l’anelito socialista e libertario alla ‘buona vita’ e il bisogno spi­rituale di realizzare Dio nei rapporti degli uo­mi­ni con i loro simili. Nella sua riflessione, infatti, l’autore esprime l’idea di un Dio che non si sovrappone af­­fatto agli (...) uomini, ma si colloca accanto a loro, manifestandosi nelle isti­tu­zio­ni mondane, quando siano fon­date sulla giustizia e sull’uguaglianza.By drawing into question Ferdinand Tönnies ancient remarks on the ine­vi­ta­bility of the transition from community to society – according to the former, a ty­pical feature of modernity – Martin Buber claims the need, both political and re­ligious, to build a post-social community, in which the socialist and liber­tarian aspiration for a ‘good life’ and the spiritual need to realize God in hu­man relations with our fellow men may materialize. As a matter of fact, in his thought, the author expresses the idea of a God not superimposing on men at all, but rather standing next to them, revealing in worldly institutions, when foun­ded on justice and equality. (shrink)

I consider three challenges to the traditional view according to which moral responsibility involves an epistemic condition in addition to a freedom condition. The first challenge holds that if a person performs an action A freely, then she thereby knows that she is doing A. The epistemic condition is thus built into the freedom condition. The second challenge contends that no epistemic condition is required for moral responsibility, since a person may be blameworthy for an action that she did not (...) know was wrong. The third challenge invokes the quality of will view. On this view, a person is blameworthy for a wrong action just in case the action manifests a bad quality of will. The blameworthy person need not satisfy an additional epistemic condition. I will argue that contrary to appearances, none of these challenges succeeds. Hence, moral responsibility does require a non-superfluous epistemic condition. (shrink)

This article discusses some ethical principles for distributing pandemic influenza vaccine and other indivisible goods. I argue that a number of principles for distributing pandemic influenza vaccine recently adopted by several national governments are morally unacceptable because they put too much emphasis on utilitarian considerations, such as the ability of the individual to contribute to society. Instead, it would be better to distribute vaccine by setting up a lottery. The argument for this view is based on a purely consequentialist account (...) of morality; i.e. an action is right if and only if its outcome is optimal. However, unlike utilitarians I do not believe that alternatives should be ranked strictly according to the amount of happiness or preference satisfaction they bring about. Even a mere chance to get some vaccine matters morally, even if it is never realized. (shrink)

In this paper we discuss sequent calculi for the propositional fragment of the logic of HYPE. The logic of HYPE was recently suggested by Leitgeb as a logic for hyperintensional contexts. On the one hand we introduce a simple \-system employing rules of contraposition. On the other hand we present a \-system with an admissible rule of contraposition. Both systems are equivalent as well as sound and complete proof-system of HYPE. In order to provide a cut-elimination procedure, we expand the (...) calculus by connections as introduced in Kashima and Shimura. (shrink)

What should we make of someone whose beliefs prevent her from accurately understanding her medical needs and care? Should that person still make her own health care decisions? In fact, she probably lacks decision‐making capacity. But that does not mean she is not competent.

dialectical frameworks constitute a recent and powerful generalisation of Dung's argumentation frameworks, where the relationship between the arguments can be specified via Boolean formulas. Recent results have shown that this enhancement comes with the price of higher complexity compared to AFs. In fact, acceptance problems in the world of ADFs can be hard even for the third level of the polynomial hierarchy. In order to implement reasoning problems on ADFs, systems for quantified Boolean formulas thus are suitable engines to be (...) employed. In this paper we give complexity sensitive QBF encodings of ADF problems generalising recent work on QBFs for AF labellings. Our encodings provide a uniform and modular way of translating reasoning in ADFs to QBFs, that can be used as the basis for novel systems for ADF reasoning. (shrink)

NOTE: This paper is a reworking of some aspects of an earlier paper – ‘What else justification could be’ and also an early draft of chapter 2 of Between Probability and Certainty. I'm leaving it online as it has a couple of citations and there is some material here which didn't make it into the book (and which I may yet try to develop elsewhere). My concern in this paper is with a certain, pervasive picture of epistemic justification. On this (...) picture, acquiring justification for believing something is essentially a matter of minimising one’s risk of error – so one is justified in believing something just in case it is sufficiently likely, given one’s evidence, to be true. This view is motivated by an admittedly natural thought: If we want to be fallibilists about justification then we shouldn’t demand that something be certain – that we completely eliminate error risk – before we can be justified in believing it. But if justification does not require the complete elimination of error risk, then what could it possibly require if not its minimisation? If justification does not require epistemic certainty then what could it possibly require if not epistemic likelihood? When all is said and done, I’m not sure that I can offer satisfactory answers to these questions – but I will attempt to trace out some possible answers here. The alternative picture that I’ll outline makes use of a notion of normalcy that I take to be irreducible to notions of statistical frequency or predominance. (shrink)

The paper deals with such a modification of genuine modal realism as to accommodate impossible worlds into its ontology. First of all, the theory of modal realism is presented. Next, several motivations for the acceptance of impossible worlds are adduced. Further, Lewis’s argument against impossible worlds is presented. It is argued that the argument can be weakened by rejection of one of its premises. Finally, two objections against the proposal are countered. Although my strategy accounts for the Opinion concerning the (...) impossible, it allegedly violates another Opinion which conceives the reality classical. It seems, however, that there is no no-question-begging reason to think that reality is classical. How can we know, after all, which logic describes reality? Without a definite answer to the question, the incredibility objection then simply collapses into a statement of a possibilist dogma. (shrink)

Scientific discoveries are often to some degree influenced by luck. Whether luck’s influence is at odds with common-sense intuitions about responsibility, is the central concern of the philosophical debate about moral luck. Do scientists acknowledge that luck plays a role in their work and – if so – do they consider it morally problematic? The present article discusses the results of four focus groups with scientists, who were asked about their views on luck in their fields and its moral implications. (...) The participants underscored circumstantial luck as a key dimension of luck in science. Nevertheless, most participants insisted that there are ways of executing ‘control’ in science: They believe that virtues and skills can increase one’s chances for success. The cultivation of these skills and virtues was considered a reasonable ground for pride. Prizes and rewards were rarely tied to personal desert, but instead to their societal function. (shrink)

Machine generated contents note: 1. Introducing persons and the psychology of personhood Jack Martin and Mark H. Bickhard; Part I. Philosophical, Conceptual Perspectives: 2. The person concept and the ontology of persons Michael A. Tissaw; 3. Achieving personhood: the perspective of hermeneutic phenomenology Charles Guignon; Part II. Historical Perspectives: 4. Historical psychology of persons: categories and practice Kurt Danziger; 5. Persons and historical ontology Jeff Sugarman; 6. Critical personalism: on its tenets, its historical obscurity, and its future prospects James T. (...) Lamiell; Part III. Social-Developmental Perspectives: 7. Conceiving of self and others as persons: evolution and development John Barresi, Chris Moore and Raymond Martin; 8. Position exchange theory and personhood: moving between positions and perspectives within physical, sociocultural and psychological space and time Jack Martin and Alex Gillespie; 9. The emergent ontology of persons Mark H. Bickhard; 10. Theorising personhood for the world in transition and change: reflections from a transformative activist stance on human development Anna Stetsenko; Part IV. Narrative Perspectives: 11. Identity and narrative as root metaphors of personhood Amia Lieblich and Ruthellen Josselson; 12. Storied persons: the double triad of narrative identity Mark Freeman. (shrink)

We hypothesize that in modern societies the striving for high positions in the hierarchy of organizations is equivalent to the striving for status and power in historical and traditional societies. Analyzing a sample of 4,491 US men and 5,326 US women, we find that holding a supervisory position or being in charge of hiring and firing is positively associated with offspring count in men but not in women. The positive effect in men is attributable mainly to the higher proportion of (...) childlessness among men in non-supervisory positions and those without the power to hire and fire. This effect is in accordance with the positive relationship between other status indicators and reproductive success found in men from traditional, historical, and modern societies. In women, we further find a curvilinear relationship between income percentile and offspring number by analyzing US census data, indicating that women may strive for resources associated with advancement rather than for status per se. (shrink)

For a long time, the transcendental dialectic was not at the center of Kant scholarship but was often treated simply as Kant’s reckoning with contemporary metaphysics. Accordingly, the main interest was in the transcendental analytic, especially the transcendental deduction. It is all the more gratifying that in recent times a rethinking seems to be taking place on this issue. In the following, I shall attempt to show why the transcendental dialectic is something more than an addendum to the core business (...) of the Critique of Pure Reason. Rather, it forms the culmination of the work, demanding our full attention. Indeed, it provides the key to the entire critical philosophy by exhibiting reason itself as the ultimate founding principle in the form of its Idea. (shrink)

The patterns of ecological devastation that mark the present unexpectedly enable an ancient and many-storied question to resurface with renewed force: the question of the arts of living — that is, of learning how to live and die well with others on a precarious Earth. Modernity has all but forgotten this question, which has long been buried under the dreams of progress and infinite growth, colonial projects, and the enthroning of technoscience. But what might it mean to reclaim the question (...) of the arts of living today? In this article Martin Savransky reclaims the connection between pragmatism, education, and the arts of living by proposing both that (1) William James's pragmatist philosophy can be read as an ongoing and unfinished experiment in weaving a certain art of living, and (2) James's pragmatism might provide us with uniquely generative elements to begin to experiment with the profoundly educational and ecological challenge of learning to inhabit the Earth otherwise. (shrink)

ABSTRACT : According to the most popular version of virtue ethics (Hursthouse, 1991; Zagzebsk,i 1996), the right action in a given situation is the action that a fully virtuous agent would do given the circumstances. However, this criterion raises two objections: in some situations, it does not determine the right action correctly, and in other situations, it does not determine any right action at all. In this article, we argue that these objections stem from either simple imaginative resistance or a (...) question-begging stance. We propose thereby to modify the criterion in such a way as to exclude the character of the non-virtuous agent from the morally relevant circumstances. Finally, we examine the implications of our proposal for the issue of moral development. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 34.1 (2001) 1-20 [Access article in PDF] On the Hegelian Sublime: Paul de Man's Judgment Call Martin Donougho In recent years, the sublime has become a focus of renewed interest in philosophy and literary theory, despite being (perhaps in part because it is) "the most confused and confusing notion of the time" (Honour 1977, 145). 1 Much of the interest has been directed at the Kantian (...) account and the long tradition stemming from it. By contrast, little attention has been paid to G. W. F. Hegel's version of the sublime, whether of the phenomenon itself or of its conceptualization. That is natural enough, it might be thought, given the marginal place accorded the sublime in Hegel's scheme of things--he simply was not interested. Yet, that very marginality is of interest, if we follow the lead of the subtlest of commentators, Paul de Man, in his essay "Hegel on the Sublime" (1983). As de Man reads and diagnoses it, Hegel's marginalizing of the sublime (much as with the section on symbolics or, indeed, aesthetics tout court) serves the interests of an aesthetic ideology. The gesture of putting the sublime aside in fact reveals more about the philosopher's system than is found in his express doctrine, de Man insists. The sublime, like Hegel's allegory, should then be read symptomatically, as the "defective cornerstone" of the entire system. 2 In this essay, I have two aims: besides explicating Hegel's theory of the sublime on its own terms, I try to assess de Man's reading of Hegel's rhetorical strategies.Even if de Man's charges fail--as I argue they do--his approach to Hegel remains, I think, full of insights. The sublime, it might well be thought, betokens the same penetration of an objective field by subjective theory that (for Heidegger and others) is at issue with Western metaphysics as a whole; a prime instance of this would be Hegel's own allegedly masterful project, including his attempt at an aesthetic system. So understood, "on the sublime" would translate as over the sublime, that is, in a bid to enframe and control discourse about "the most high" or "great writing" (see Longinus). 3 And then we might ask, for example, what Hegel is doing [End Page 1] when he consigns the sublime to a minor role, or when he instead gives the classical Ideal star billing. How exactly does he stage his discourse about art?Oddly enough, Hegel's sublime is not at all part of the main theoretical line stemming (if only in retrospect) from Immanuel Kant. That line might be dubbed "the Romantic sublime"--the title of an influential book by Thomas Weiskel, which appeared posthumously in 1976--or, alternatively, "the Yale sublime," in honor of an entire group (which includes Geoffrey Hartman and Harold Bloom) who wrote about the tendency of Romantics such as William Wordsworth and Ralph Waldo Emerson to invest themselves in their topic. 4 Kant himself points to a possible illusory move he labels subreption. Here--to apply a useful distinction Peter de Bolla (1989) draws--we have not just a discourse on, but also a discourse of the sublime. 5 The discourse of the sublime produces the very category it is meant to analyze, hence providing a space for "experience" of the sublime. A boot-strapping process induces a "subject-effect," calls forth a subject position. The remarkable thing is that--although he is said at sixteen to have made a translation of Longinus 6 and although he was, of course, familiar with the whole Kantian approach, which in many respects should have been congenial to him--Hegel stands apart from this "Romantic," or "hermeneutic," sublime. He does not at all give the appearance of staging readings in the manner sketched above, but instead adopts a distanced, disinterested perspective on the phenomenon.Even so, his aesthetic system might be accused of framing a discourse on the sublime, which, through seeking dialectical profit on its investment, shades into a discourse of the sublime. Thus, de... (shrink)

A wide variety of theoretical tasks is inescapably part of psychological research, practice, and public policy initiatives. A classification and illustrated summary of these theoretical tasks is provided, an important purpose of which is to remind providers and users of psychological research and interventions of important theoretical dimensions of these activities. A larger purpose, however, is the promotion of theoretical psychology as an orientation toward, and a set of understandings and tools with which psychologists might approach, an appropriately contextualized self-understanding (...) of their practices as researchers and practitioners. 2012 APA, all rights reserved). (shrink)

Alfred North Whitehead published no book or article strictly on aesthetics. Nonetheless, in his philosophical writings he mentions several times that aesthetic experience is the key to his metaphysics. In fundamental places of his philosophical system, moreover, he uses expressions like ‘aesthetic experience’, ‘aesthetic fact’, ‘aesthetic unity’, and ‘aesthetic order’. These expressions do not, however, refer to human conscious experience alone, but to all entities of the universe. That has led some scholars to the conviction that these terms are used (...) in a purely technical sense and therefore do not refer to the sphere of aesthetics. The author of the current article seeks to demonstrate that these terms do refer to the sphere of aesthetics. The argument set out here consists in three steps. In the first, the author presents Whitehead’s philosophical method of imaginative generalization. In the second step, the author presents the fundamental ontological unit (the actual occasion) of Whitehead’s philosophy, and points out that Whitehead describes it using aesthetic terms that are employed in a broad sense. In the third step the author presents Whitehead’s view of aesthetic understanding. At the end of the article, it is demonstrated that although Whitehead did not develop his analysis of aesthetic understanding into a consistent theory, it forms the background to all his metaphysical books. (shrink)

This paper offers an interpretation of Anscombe’s account of animal versus human intention, and of her notorious claim that the expression of intention is purely conventional. It engages in a criticism of Richard Moran’s and Martin Stone’s recent exegesis of these views of Anscombe’s, and proposes an alternative reading which explains how she can accept both that speechless brutes have intentions and that human intention is essentially linguistic.

Boarding school is a major educational option for many students (e.g., students living in remote areas, or whose parents are working interstate or overseas, etc.). This study explored the motivation, engagement, and achievement of boarding and day students who are educated in the same classrooms and receive the same syllabus and instruction from the same teachers (thus a powerful research design to enable unique comparisons). Among 2,803 students (boardingn= 481; dayn= 2,322) from 6 Australian high schools and controlling for background (...) attributes and personality, we found predominant parity between boarding and day students in their motivation, engagement, and achievement. We also found that classroom-average motivation, engagement, and achievement was not significantly affected by the number of boarders (relative to day students) in the classroom. In addition, the effects of boarding were generally not moderated by students’ background or personality attributes. We conclude that boarders have academic opportunities and outcomes that are comparable to their day student counterparts. Implications for students, teachers, and parents are discussed. (shrink)

‘Game’ means ‘play within the construction of rules’. The sub-category ‘sport’ considers play as competition where the rules are known to the audience, under the following divide: fundamental constructive rules about the game's structure and less important or flexible rules facilitating and monitoring play. These provide athletes and audience with stable knowledge. The excitement of play comes from the vagaries of the actual engagement of the rules in the action of play. The social order can use this as a metaphor (...) of its ideal of civil law in relation to the citizen. (shrink)

Avantgarde in Halle: The Invention of Aesthetics and the Aestheticization of Christianity. The foundation of scholarly aesthetics by the Halle philosopher Alexander Gottlieb Baumgarten and Georg Friedrich Meier in the middle of the 18th century took place within a milieu that was shaped by both pietism and the Enlightenment. Martin Fritz demonstrates that aesthetics in Halle itself can be considered a synthesis of pietism and Enlightenment ideas. The sensualization of basic Christian concepts is of eminent relevance for these aesthetics, in (...) order to reinvent the pietistic striving for intensive religious experiences through such „aestheticization.“ The romantic idea of „Kunstreligion“, which continues to be significant in cultural life today, is also based on this programmatic notion of aestheticization. Building on this historical background, this article’s concluding systematic considerations argue for a theological revaluation of pertinent contemporary cultural phenomena. (shrink)