Introducción, traducción y notas de C. Eggers Lan y V. E. Juliá. Revisada por A. del Pozo Ortiz.

El objetivo principal de este estudio es el de presentar y evaluar una experiencia didáctica realizada en 1.º de Bachillerato sobre el tema de La Retirada, el exilio español en 1939 tras la Guerra Civil. Para ello, se presenta el diseño de esta experiencia en el contexto de un instituto valenciano de secundaria, llevada a cabo en los cursos escolares de 2022-2023 y 2023-2024, así como los resultados de una encuesta realizada al alumnado participante de esta salida de campo. En (...) esta encuesta se confirma la idoneidad de la actividad desde el punto de vista metodológico (movilidad Erasmus e itinerario didáctico), así como por el aprendizaje suscitado en torno al exilio y la memoria democrática. (shrink)

En este texto se analiza la “fascinación” que deriva de la práctica fotográfica y su capacidad para acercar y distanciar a los sujetos de lo real, para volver al mundo simultáneamente íntimo y lejano. Tanto los turistas que la practican en sus viajes como los fotógrafos creativos que buscan una perspectiva desacostumbrada, ven en las imágenes fotográficas modos de atestiguar sus salidas de la rutina. Se reflexiona también sobre cómo la fotografía puede sacar al sujeto de lo ordinario cuando, al (...) usarla como instrumento de investigación, se persigue el desenmascaramiento de lugares comunes. No sólo las fotos se hacen en los viajes. La foto puede ser pensada en tanto viaje: como un camino de la memoria. Exploración de lo que todavía no es o está latente entre las cosas. Mirar una foto es siempre mirar hacia otra parte; tomarse fotos es estar yendo hacia el lugar en el cual uno será mirado. (shrink)

O estabelecimento moderno do texto do poema de Parmênides, ao apresentá-lo em uma certa ordem de fragmentos, induziu os intérpretes à divisão de sua doutrina em “Verdade“ e “Opinião”. Lançando dúvidas quanto a essa ordenação e questionando a leitura do poema em duas “partes”, o autor procura desvincular os testemunhos que tratam dos astros de qualquer suposta doutrina parmenídica das doxai.

Lorsque Platon essaie, dans le Sophiste, de réfuter l’argumentation de Parménide à propos de l’inexistence du non-être, il arrive à une conclusion inattendue : c’est la langue grecque qui, du fait d’identifier « ce qui est » aux étants, rend impossible d’exprimer « ce qui n’est pas ». Or, étant donné que le discours faux, propre à la sophistique, suppose que « ce qui n’est pas » existe, Platon examine les théories des philosophes qui l’ont précédé et il découvre que, (...) mis à part le néant absolu, sur lequel il partage le jugement de Parménide, un certain non-être est possible : celui de la prédication. Fidèle à sa philosophie, Platon propose une Forme comme garantie de ce non-être relatif : l’Altérité. Celle-ci, avec sa Forme complémentaire, l’Identité, assure dorénavant la définition de chaque réalité.When Plato, in the Sophist, tries to turn down Parmenides’ argumentation about the existence of non-being, he reaches a most unexpected conclusion : i.e. the Greek language, identifying « what is » to « the beings », makes it impossible to express what is not. Now, since the false discours, proper to sophistics, supposes that « that which is not » exists, Plato examines the theories of the philosophers who came before him and discovers that, apart from the absolute nothingness – on which he shares Parmenides’ judgement –, some kind of a non-being is possible, i.e. that of predication. True to his philosophy, Plato suggests a Form as warrant of such a « relative » non-being : the Different. This Form, with its complementary Form, the Identity, guarantees the definition of every reality. (shrink)

O presente artigo procura apresentar algumas das principais características do diálogo de Paul Ricoeur com a psicanálise freudiana no contexto da sua hermenêutica filosófica. Num primeiro momento, o artigo começa por se referir ao contacto inicial de Ricoeur com a problemática da psicanálise na obra La symbolique du mal. Num segundo momento, considerando a obra Essai sur Freud, o artigo procura situar a psicanálise como uma arqueologia do sujeito a ser conjugada com as instâncias teleológica (Hegel) e escatológica (filosofia da (...) religião). A cumplicidade das três instâncias representa o terceiro ponto do presente ensaio: o desejo transforma-se na instância comum entre elas. O quarto ponto explicita a articulação entre o arqueo-lógico/pulsional e o teleológico/espiritual no domínio da arte: o passado pulsional é subsumido nas dimensões teleológica e escatológica do sentido. O quinto ponto trata da figura do pai presente na imagem de Deus que se encontra na Bíblia: ele regressa de um modo que está para além do mero antropomorfismo, assinalado como está pela realização de promessas futuras. Uma tal figura provoca um repensar dos afectos arcaicos referentes ao medo da punição. Um sexto ponto oferece uma apreciação geral da hermenêutica filosófica de Ricoeur e da resistência que ela propõe a todas as formas de subjectivismo. Finalmente, o artigo refere-se ainda ao modo como fé e filosofia se encontram e se afectam mutuamente ao mesmo tempo que uma e outra mantêm as suas características distintas. /// The present article seeks to present some of the main features of Paul Ricoeur's dialogue with Freudian psychoanalysis in the context of his philosophical hermeneutics. To begin with, Ricoeurs initial contact with the problematic of psychoanalysis in La symbolique du mal will be treated. Secondly, considering Essai sur Freud, the article endeavors to place psychoanalysis as an archeology of the subject to be conjugated with teleological (Hegel) and eschatological (philosophy of religion) instances. The complicity of the three instances represents the thirdpoint of the present essay: desiring becomes the common theme between them. The fourth point explicates the articulation between the archeological/pulsional and teleological/ spiritual in the domain of art: the past pulsional is subsumed in a teleological and eschatological dimension of meaning. The fifth point deals precisely with the figure ofpaternity present in the image of God that the Bible produces: it returns in a way that is beyond mere antropomorphism, marked as it is by the realization of future promises. Such a figure provokes a rethinking about archaic affects concerning fear of punishment. A sixth point offers a general appreciation of Ricoeurs philosophical hermeneutics and the resistance it proposes to ali manner of subjectivism. Finally, the article deals with how faith and philosophy meet and affect each other positively while maintaining their distinctive features. (shrink)

A questão dos letramentos e da inovação demonstram-se fundamentais em períodos históricos como o atual, onde as práticas de ensino-aprendizagem tornam-se cada vez mais complexas, que requerem novas abordagens teóricas para compreendermos possibilidades alternativas de ensino. Tendo estas questões em mente, este artigo visa indicar relações possíveis entre o antifundacionismo, o pensamento de Paul Feyerabend e os letramentos científicos. Em um primeiro momento indicaremos questões relativas ao antifundacionismo, e em seguida verificaremos como tal questão se efetiva no pensamento de Feyerabend. (...) Finalizaremos avaliando como esta abordagem pode fundamentar novas práticas educacionais. (shrink)

El objetivo del presente trabajo es describir las percepciones de estudiantes y profesores de pregrado en traducción inglés-español-portugués acerca del desarrollo de la escritura académica en sus lenguas de formación. Para este propósito, se conceptualiza el término biliteracidad (Hornberger, 1990; 2003; 2013) relacionándolo con las características identificadas por los participantes con base en sus experiencias con la escritura de géneros académicos en su primera lengua (L1), el español, y en las lenguas adicionales (LA), portugués e inglés. El diseño metodológico se (...) fundamenta en un estudio de caso en la primera etapa de un estudio longitudinal. Para este artículo, han sido seleccionados datos obtenidos en entrevistas semiestructuradas que buscaban explorar cuáles contenidos, en qué medios y cómo se conforman los contextos de escritura requeridos para la producción de significados en las referidas lenguas en la universidad. Las respuestas fueron clasificadas en dos categorías: contextos de escritura y el dominio de los géneros requerido por la universidad. Los resultados destacados revelan que los estudiantes transitan por contextos de biliteracidad inglésespañol-portugués, según los propósitos específicos de sus tareas con limitaciones para aproximar sus producciones al registro académico y correlacionar sus experiencias de escritura con sus lenguas de formación. En cuanto a los profesores, se constata la preocupación por la práctica de escritura vinculada con sus asignaturas en un abordaje esencialmente monolingüe. Se resaltan las implicaciones lingüísticas y pedagógicas acerca del desarrollo particular y compartido de las experiencias con la escritura académica tanto en las LA como en la L1 de los participantes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Picking Up the Pieces of a Shattered Culture:Abandoning Sartre for AquinasR. E. HouserI expect to die in my bed, my successor will die in prison, and his successor will die a martyr in the public square. Then his successor will pick up the shards of a ruined society and slowly help rebuild civilization, as the Church has done so often in human history.—Francis Cardinal George (2010)Here I propose to (...) present a feature of the ethics of Thomas Aquinas, his ethical doctrine of virtue, concentrating on the four cardinal virtues—justice, prudence or good practical judgment, courage, and temperance. Plato first selected them as the four premier virtues, but they go back at least to Homer, for whom wily Odysseus exemplified prudence, warlike Achilles courage, old Nestor justice, Penelope and Telemachus, Odysseus' wife and son, temperance. And I offer them as central to living the morally good life required to "rebuild civilization" in an America that so fair and judicious a man as Cardinal George could call a "ruined society." To see the need for Thomas's solution, we must begin with the problem. Now, all societies depend upon the deep and fundamental ideas of the most important thinkers, prophets and sages, saints, and yes, even philosophers. Their ideas "trickle down" to influence regular folk, like you and me, those who whose hard work actually makes a society thrive, or die. And when those fundamental ideas change, the moral principles of those who embrace those ideas change, and consequently their actions change, and as a result the wider society in which they live changes, for better or worse. Such effects can now be felt across America [End Page 135] by all; but most of us are unaware of the primary intellectual agents of these changes, since they operate at the level of fundamental ideas, not politics or business or day-to-day life. And often their originators have died before the ideas reach full cultural force. So, ignorance of history makes it difficult to deal with present problems caused by those ideas.My first conclusion will be that a major cause of the current coarsening of our culture is the group of ideas of the French philosopher Jean Paul Sartre, even though most Americans have never heard of him, and most of those who recognize his name have not read his works carefully enough to see the connection. Why Sartre? In the honors program at my university, I had a bright young lady of Muslim heritage who had gone to a lycée, one of France's elite classical secondary schools. "Did you read the classics?" "Yes." Expecting Montaigne or Pascal, I asked, "Who?" Her answer: "Sartre." So let us begin with the theory and practice of Sartre and his long-time lover Simone Beauvoir, whose book The Second Sex was an intellectual spark for the women's liberation movement. Then we turn to some real-life examples of Sartrean influence on ourselves and American culture. Finally, for the best remedy for non-Christian and Christian alike, I recommend Aquinas's doctrine of virtue, when taken in its full scope.Sartre's Ethics of Absolute FreedomIn 1946, the year I was born, Sartre gave a lecture to a meeting of French librarians, which became his most popular book, Existentialism is a Humanism. There he laid out the core of his thought about God, humans, and their ethical behavior. Here I arrange his main ideas in an order that facilitates comparison with Aquinas, beginning with his view of human ontology and proceeding to its impact on the four cardinal virtues.Human OntologySartre turned his back on the traditional metaphysical view that every creature is an individual substance defined by a nature or essence it has in common with all other things of that type. In his "first principle of existentialism," Sartre skips over other animate things, plants and animals, and compares humans to inanimate objects:Let us consider... a book or a paper-cutter: here is an object made by an artisan whose inspiration came from a concept.... One cannot postulate a man who makes a paper-cutter but does not know what it is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hippota NestorRichard P. MartinDouglas Frame. Hippota Nestor. Hellenic Studies 37. Washington, D.C.: Center for Hellenic Studies, 2009. Dist. by Harvard University Press. x + 912 pp. 12 black-and-white plates, 6 maps. Paper, $34.95.This magisterial volume achieves a remarkable new synthesis of work on the deep roots of the Homeric poems in Indo-European antiquity with fine-grained historical analyses of the period when the text was crystallizing (eighth–fifth centuries b.c.e.). (...) Frame’s unmatched range of learning in specialized subjects from Vedic meter and Greek noun morphology to the tangled web of Ionian inter-state relations in the archaic era enables him to buttress a massive structure of argumentation arrayed with architectural artistry over five large parts (each the size of a small monograph and detailed with a mass of excellent notes). The result should change views not just of the underlying poetic structure of the Iliad and Odyssey but also of the place, date, and circumstances of their composition. Few Classics books containing 782 pages of text can be said to reward reading of every paragraph; this one does.The argument evolves in two extended narrative sequences: one about Nestor (parts 1 and 2, comprising chaps. 1–7), the other about the locales affecting the shape of Homeric poetry (parts 3–5, chaps. 8–14). It is the all-important figure of Nestor, along with the myth-historical evidence about his family the Neleids, that unites the two.The first sequence starts from the findings of Frame’s 1978 monograph The Myth of Return in Early Greek Epic (New Haven), which has remained essential for its careful exposition of the deep mythopoetic structure of the Odyssey. Tracing the implications of etymology—the verbal root shared between the name Nestor and nostos (“return”)—led Frame three decades ago to profound conclusions about narrative, culture and its heroes, the “return to light and life” as related to the notion of “consciousness” (noos), and the epic role played by the cunning intelligence of Odysseus and Nestor. Here he expands the earlier analysis to take full account of the connection between Nestor and the cognate Nāsatyā, twin Vedic gods better known as the Aśvinā, the Dioscuric horsemen of the Indic pantheon. That the horseman (hippota) Nestor can be related to an Indo-European “twin myth” is held to be the key to the Pylian hero’s function in Homeric poetry.After a precise account of the semantics of the root *nes- as developed in Greek with specific reference to “safe return,” Frame tackles the even more complex Sanskrit linguistic and poetic evidence. The Nāsatyā are known for saving and healing, returning others to light—or even, in a cosmic context, dispelling [End Page 687] darkness to retrieve light itself. Beneath the usual treatment of the pair as indissociable are slender signs of distinction; in their paternity, for instance (Rig Veda 1.181), and in hints that one is associated with cattle, the other with horses. Frame follows these traces through later epic stories about Nakula and Sahadeva, sons of the Vedic twin gods who express more openly the paternal variations. Juxtaposing the rich evidence concerning Castor and Pollux in Greek tradition, he finds that it preserves an archaic situation whereby one (immortal) twin rescues another (mortal) from death. A rigorous linguistic and metrical analysis, bringing in the evidence of Iranian for a singular noun, enables him to conclude that the twin-name Nāsatyā actually represents the nominalization of an old syntagma (third-person singular + relative pronoun) *nasati ya “he who brings back to life.”The meaningfulness of this carefully sketched Indo-European background for Nestor emerges chiefly in Iliad 11.670–761, his autobiographical tale of youthful raiding. His brother Periclymenos had been killed when Heracles sacked Pylos; some time later Nestor must take on the characteristics of his dead “twin,” seize cattle from the Epeians of Elis, and then become a horseman in the ensuing battle for his city. Although Periclymenos is not technically a twin brother (he is one of eleven sons of Neleus besides Nestor, or one of two others, according to the Odyssey), this shape... (shrink)

Resenha de Gramsci em Quadrinhos, de Néstor Kohan e Rep.

RESUMEN Las tensiones y los vínculos posibles entre razón y violencia son un problema mayor para la filosofía. La obra de Eric Weil se consagra precisamente al análisis de las figuras históricas de dicha tensión, y su obra mayor, Logique de la Philosophie, desarrolla lo fundamental de dicho propósito. Se analiza la manera como Weil, desde la categoría de la acción -última categoría concreta de la filosofía-, en vínculo con las categorías precedentes (absoluto, obra, finito) y con las categorías formales (...) (sentido y sabiduría), enfrenta este desafío siempre nuevo para la filosofía. ABSTRACT The tensions and potential links between reason and violence are a significant philosophical problem. Eric Weil's systematic work, as well as his numerous articles and lectures, is dedicated to the analysis of the historical figures of such tensions. His major work, Logique de la Philosophie, develops that objective. The article analyzes how Weil faces this always new challenge for philosophy, on the basis of the category of action -the last concrete category of his philosophy-, together with the preceding categories (absolute, unmediated particular, finite) and the formal categories (meaning and wisdom). RESUMO As tensões e os vínculos possíveis entre razão e violência são um problema maior para a filosofia. A obra de Eric Weil se consagra precisamente à análise das figuras históricas dessa tensão, e sua obra maior, Logique de la Philosophie, desenvolve o fundamental desse propósito. Analisa-se a maneira como Weil, a partir da categoria da ação -última categoria concreta da filosofia-, em vínculo com as categorias precedentes (absoluto, obra, finito) e com as categorias formais (sentido e sabedoria), enfrenta esse desafio sempre novo para a filosofia. (shrink)

A publicação de Signos (1897), de Nestor Victor, é um marco na expansão conceitual do Simbolismo no Brasil e nas reflexões acerca dos problemas da civilização no fim de século. Verifica-se nos seus contos a presença do heterodiscurso, sendo fundamental a voz de Arthur Schopenhauer, tendo como referência a sua obra Metafísica do Amor. Por outro lado, o narrador desenvolverá uma voz que se oporá ao maquinismo do amor, a essa determinação dos sentimentos pelo dever biológico. No universo de Signos, (...) levando-se em conta a grande verdade sobre a natureza, revelada pelo filósofo, os casais não mais se encontrarão, uma vez que a paixão se esgota no tédio por causa da violência do instinto. (shrink)

ResumoAs práticas culturais fundem, a todo o momento, diferentes relações entre sistemas culturais (EVEN-ZOHAR, 1990) que antes eram separados. Tais manifestações híbridas reconfiguram e desterritorializam processos simbólicos. Nesse sentido, o presente artigo realiza uma análise comparatista das relações intertextuais presentes na configuração artística do álbum Esú, do rapper brasileiro Baco Exu do Blues, em especial na faixa “Capitães de Areia” em relação ao romance quase homônimo de Jorge Amado, às referências à mitologia dos Erês, e à série fotográfica Laróyè, de (...) Mario Cravo Neto. Para analisar as implicações dessas inter-relações na configuração cultural e identitária da obra, buscamos aporte teórico-crítico no campo dos Estudos Culturais pela perspectiva de conceitos que tentam dar conta desses processos, acerca do Hibridismo, em Néstor García Canclini, e das reflexões sobre sincretismo religioso em Sérgio Ferretti.Palavras-chave: Capitães da Areia; Hibridismo; sincretismo religioso; práticas culturais. AbstractCultural practices merge, at all times, different relationships with cultural systems (EVENN-ZOHAR, 1991) that were previously separated. Such hybrid manifestations reconfigure and deterritorialize symbolic processes. In this sense, this article performs a comparative analysis of the intertextual relations present in the artistic configuration of the album Esú, by rapper Baco Exu do Blues, especially the track “Capitães de Areia” and references to the mythology of the Erês, to the novel by Jorge Amado and Laróyè photographic series by Mario Cravo Neto. To analyze the implications of these interrelations in the cultural and identity configuration of the work, we seek theoretical-critical support in the field of Cultural Studies from the perspective of concepts that try to account for these processes, about Hybridism in Néstor García Canclini and reflections on religious syncretism in Sérgio Ferreti.Keywords: Capitães da Areia; Hybridity; religious syncretism; cultural practices. (shrink)

Richard McKirahan untersucht systematisch die aristotelische Diskussion des Denkens von Parmenides, Zeno und Melissus und bringt Licht in die obskureren und komplexeren Passagen. Er ergänzt seine Studie durch eine neuartige "aristotelisierende" Interpretation des Gedichts von Parmenides. Die Texte werden von einem umfassenden Essay der Herausgeber eingeleitet, der die Grundlinien des Bandes definiert und eine Bestandsaufnahme der Studien über die Beziehung zwischen Aristoteles und der Eleaticis vornimmt. Der zweite Teil des Bandes versammelt die Beiträge von neun Wissenschaftlern, die sich an einer (...) lebhaften Debatte über die von McKirahan angesprochenen Themen beteiligen. Mit Beiträgen von Alberto Bernabé | Mathilde Brémond | Bernardo Berruecos Frank | Néstor-Luis Cordero | Patricia Curd | Leonardo Franchi | Refik Güremen | Richard McKirahan | Massimo Pulpito | Barbara Sattler | Enrico Volpe. (shrink)

Esta investigación retoma la obra de Gabriel García Márquez, Noticia de un secuestro (1996), con la volición de cuestionar la idea de Estado nación que está inmersa en el libro. Para ello, es necesario entender que la naturaleza del texto exige un conocimiento amplio al lector o al intérprete, puesto que su contenido revela datos multidisciplinarios. Además, es insoslayable realizar un análisis discursivo de la historia de ese contexto y cotejar con pasajes del mismo libro. Para facilitar esta labor, la (...) extrapolación de conceptos del teórico Luis Rodríguez Manzanera será de utilidad, ya que él despliega definiciones de Criminología, un tema frecuente en la obra. Verbigracia, la macrocriminalidad, una noción que él postula, permite que se comprenda la complexión del periodo histórico finisecular del siglo XX en Colombia, etapa que le corresponde a Noticia de un secuestro. Por otro lado, es menester dilucidar que este estudio no se reduce a lo literario, lo histórico y lo criminológico, sino que abarca distintas disciplinas, por lo que la exigencia en la consolidación epistemológica e interpretativa estará demostrada consuetudinariamente, sin obviar la inmanencia de la obra. Este tipo de análisis interdisciplinarios ya ha sido trabajado desde los Estudios Culturales, tal como se constata en las investigaciones de Richard Johnson (2000) o Néstor García Canclini (1997). De igual modo, el intento de establecer lineamientos y conexiones entre disciplinas como las de Literatura y Derecho ya ha sido desarrollado por Stanley Fish (1986), Faustino Martínez (2005), Carlos Pérez (2006) y Denise Schalet (2014). A diferencia de estos abordajes ya estudiados, el objetivo de esta investigación es detectar y fundamentar cómo se articula una propuesta ideológica desde una configuración que reanuda elementos históricos y literarios. En específico, lo que se busca es argumentar por qué fracasó implícitamente un proyecto sociopolítico de democracia y progreso, a partir de un panorama de violencia, narcoterrorismo, corrupción, negociaciones ilícitas, transgresión a los derechos humanos e inseguridad ciudadana. Con todo ello, esta tesis de maestría terminará siendo fructuosa para análisis postremos de discursos que tienen como esencia un soporte multidisciplinario. (shrink)

Despite the frequent refrain concerning the paucity of attention paid to pneumatology in the theological discipline, a review of literature over the past fifty years reveals that pneumatology is an idea whose time has come. However, while writings on the Holy Spirit are manifold, systematically developed pneumatologies are not. In response to this reality, this essay explores four contextually constructed pneumatologies based in communities experiencing marginalisation, oppression, and exclusion: Latin American, womanist, Latinx, and black. These pneumatologies not only represent particular (...) ethnic, social, and racial contexts, but also express a particular hermeneutical perspective on the presence and action of the Holy Spirit, i.e., that of liberation. This perspective reflects the conviction that each genuine act of the Holy Spirit is essentially liberating—individually, socially, politically, ecclesially, and theologically. While other effects accompany this experience, liberation emerges at the heart of the encounter with Spirit. Exemplifying this in multiple ways are pneumatology as the irruption of the Spirit by liberation theologian José Comblin, pneumatology as the memory of the future by womanist Linda E. Thomas, the Holy Spirit as the improvisation of God by black theologian David Emmanuel Goatley, and the Spirit dwelling in convivencia by Latinx theologian Néstor Medina. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kenneth R. Seeskin THE COMEDY OF THE GODS IN THE ILIAD "... no animai but man ever laughs." Aristotle, De Partibus Animalium, 673a8-9 No reader of the Iliad can fail to be struck by the great extent to which social relations among the gods resemble those which obtain among men. Zeus, the oldest and strongest of the Olympian deities, rules as an absolute monarchor patriarch. The "council" meetings over (...) which he presides are not unlike those which occur on earth. Like Agamemnon, he must assert his authority from time to time; and, like any mortal king, he must deal with problems relating to jealousy, adultery, dishonesty, and revenge. To the extent that the gods differ from mortal heroes, those differences are similar to the ones which separate mortal heroes and commoners. The gods occupy the highest place on the scale of excellence, beauty, and social status, mortals with divine ancestry occupy the next position, and so on down the line. Although the above picture is accurate in many respects, there is something about it which is bound to leave one cold, for, unlike his mortal heroes, Homer's gods often appear as clowns. One need only recall scenes like Hephaestus' bumbling attempt to wait on the other immortals (1.584 ff.), Hera's seduction of Zeus (14.157 ff.), or the famous theomachy (21.385 ff.) to see that, ironically, humans frequendy are more dignified than the gods they are trying to please. It was scenes like these which caused Longinus, in his essay On the Sublime, to remark that Homer appears to have made his men gods and his gods men (sec. 9). Now any long story is bound to contain comic relief. But for many authors (Shakespeare, for instance), comic relief is supplied by those whose social status is lower than that of the main characters, e.g., grave diggers, nightwatchmen, country bumpkins, or pettythieves. As Aristotle argued in the Poetics (sec. 2 and 5), comedy is an imitation of men worse than the average. In Book 2 of the Iliad, Homer does use Thersites 295 296Philosophy and Literature for comic effect; yet this scene is noteworthy for being the only one in the book which supports Aristotle's contention. In practically every other case, comedy is supplied by characters better than the average: it is supplied by the gods. Moreover, in the few cases where mortal aristocrats are involved in comic situations (e.g., the rambling speeches of Nestor), the teasing tends to be extremely mild. Farce and slapstick are reserved almost exclusively for the inhabitants of Olympus. Plato, for one, was outraged by passages where the gods look ridiculous and wanted them excised from the text. Not surprisingly, there is a tradition of modern scholars who feel a similar sense of outrage. Walter Leaf, for example, maintained that the theomachy is poorly written and thus not the work of Homer.1 Gilbert Murray argued that several of the scenes in question are in bad taste, exemplify the spirit of Milesian skepticism, and, again, are not the work of Homer.2 Wilamowitz constructed an elaborate theory which claimed that these passages are the work of a later rhapsode who probably was associated with Archilochus.3 Finally, George Calhoun, who exposed the flaws of those just mentioned, concluded that such passages show the influence not of a later period of skepticism but of an earlier, less refined period and were composed merely to please Homer's audience.4 Since it is not my purpose to enter the long debate over the authorship and unity of the text, let me state the guiding assumptions of this essay dogmatically. First, the passages in question are not interpolated and serve important artistic functions. Second, for whatever reason Homer decided to include them, their presence raises profound moral and religious questions. From the outset, it is clear that any anthropomorphic conception of the gods will have to fail in one important respect. The gods are immortal, humans are not. Thus even the lowliest human can do something which no god can—risk his life. For all of their quarrels, deceptive schemes, and forays into the thick of the fighting, the gods are... (shrink)

Die Erforschung Kants ist langst zu einem weltumspannenden Unternehmen geworden. Welch reiche Frucht der Wissenschaft dadurch zufallt, zeigen die Beitrage dieser Festschrift, die dem Nestor der deutschen Kantforschung, Norbert Hinske, gewidmet ist. Bekannte Vertreter der italienischen, japanischen, russischen und deutschen Kantforschung kommen zu Wort. Von besonderer Bedeutung fur die - in diesem Punkt ganzlich neu zu schreibende - Lebens- und Entwicklungsgeschichte Kants ist ein neu entdeckter, erstmals im Faksimile abgedruckter Brief von J. E. Biester an J. N. Tetens, der belegt, (...) dass der preussische Kultusminister v. Zedlitz zunachst nicht etwa Kant, sondern Tetens nach Halle berufen hat. Hinskes vollstandige Bibliographie rundet den Band ab - und zeigt eindrucksvoll, wie viel die Kantforschung weltweit gerade ihm zu verdanken hat. The study of Kant has long been a global undertaking. The articles in this Festschrift for the leading German expert on Kant, Norbert Hinske, show how richly productive this has been for scholars. Leading Italian, Japanese, Russian and German representatives of research on Kant have provided contributions to it. What is particular significant for the history of Kant's life and development, which has to be completely rewritten in this regard, is a newly discovered letter, reprinted in facsimile for the first time, from J. E. Biester to J. N. Tetens, which proves that Prussian Minister of Culture v. Zedlitz initially did not appoint Kant but rather Tetens to the position in Halle. Hinske's complete bibliography is included in the volume and is impressive evidence of how much Kant research worldwide owes to him. (shrink)

La poesía como el reino de la miniatura, del modelo a escala relegado, a comienzos de milenio, a dar cuenta de una experiencia cosificada e intransferible, viene a coronar el repliegue que identificamos a partir de tres instantáneas de la poesía argentina contemporánea: el coloquialismo de Argentino hasta la muerte (1963) de César Fernández Moreno, la poesía “neobarrosa” de Néstor Perlongher y el objetivismo de Cosas (2008) de Edgardo Dobry. Del plano general revestido de inquietud sociológica por la identidad nacional (...) (Fernández Moreno), a un plano americano donde el cuerpo goza al ritmo de la aventura del significante liberado (Perlongher), y de allí al plano detalle enfocado directamente en objetos que guardan reminiscencias vivenciales intransferibles (Dobry), la poesía argentina acusa, veinte años de distancia entre cada período, un movimiento de repliegue y extravío. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 127.2 (2006) 305-309 [Access article in PDF] J. E. Lendon. Soldiers and Ghosts: A History of Battle in Classical Antiquity. New Haven: Yale University Press, 2005. xii + 468 pp. 10 maps. 31 black-and-white figs. Cloth, $35. Necessity, just as a craft, always causes innovations to prevail, and although for a city at peace fixed norms are best, there is need of much contrivance for (...) those compelled by multiple circumstances to proceed. —Thucydides 1.73.3 War, culture, and change from Homer to Vegetius represent the focus of this work, presaged by the author's study of Caesarian battle narrative (ClAnt 18 [1999]: 273–329) and an interpretive review of some recent works (CJ 99 [2004]: 441–49). The reviewer must confess that his own work inspired much of this book's conceptual and factual content (e.g., 318, 401, 403, 411–12, 414, 415, 426, 432, 434–35) and that he provided Delphic responses (per epistulas electronicas) to a diligent inquirer, although he did not see individual chapters before publication and declined to read a final version of the manuscript. The author's own fertile imagination and vivid style animate these pages. Nestor could only advise Achilles.The work has its own historiographical ghosts. A cultural approach to war is now au courant, as a result of the clash of cultures in the so-called "War on Terror" (e.g., V. D. Hanson, Carnage and Culture [2001]) and Shannon French, The Code of the Warrior [2003], both missing from Lendon's bibliography) and as a reaction to the much imitated but seriously flawed "face-of-battle" approach to military history (e.g., John Lynn, Battle: A History of Combat and Culture [2003]; cf. E.L. Wheeler, JRA 11 [1998]: 644–51 and Electrum 5 [2001]: 169–84 for the naïve foibles and excesses of "face-of-battle" studies). Lendon follows what is already a common theme of the cultural approach: culture, rather than technological progress and hardware, shapes the conduct of war.Older specters also lurk in the shadows: Jean-Pierre Vernant's structural anthropological school, which discovered that war happens and has ritualized aspects, warrior codes of conduct, and even rules (e.g., Problèmes de la guerre en Grèce ancienne, 1968); and Hans Delbrück (whom Lendon finds "perverse," 394), the progenitor of studying war within the total context of its time and society in his Geschichte der Kriegskunst im Rahmen der politischen Geschichte (4 vols., 1920). Delbrück's twin principles of Quellenkritik and Sachkritik, basic analytical tools for detailed work, are not exploited in Lendon's sweeping interpretations.Lendon tiptoes carefully among the briars of previous work: war has rules [End Page 305] and culture shapes warrior ethics. A brilliant prologue (1–4), demonstrating from the Vietnam War how rules and culture continue to affect the American conduct of war, raises false hopes, as the rules-culture-conduct nexus is (regrettably) not pursued. But fancy footwork also escapes (for the most part) the face-of-battle morass: unit cohesion and its emphasis on "buddies" are wisely sidestepped in assessing combat behavior; the high road lies with the psychology of the warrior and the stimulus of competition, now a favorite Anglophone emphasis like initiation rites in the 1970s and transhumance in the 1980s. Unique, however, is that for Lendon culture in ancient warfare provides more than a context: culture is an active agent. In an age of limited technological advancement like Antiquity, change meant recreating the past and, as he argues, looking backward made Greek armies better, but eventually ruined Rome.Lendon attempts a very delicate balancing act. A curious (but not unique) editorial decision conceals the "Author's Note and Acknowledgments" at the end of this work. The note is aimed at the proverbial readership in never-never land (so popular with press editors): both ignorant and "adept" readers. A true confession yields that specialists will find nothing new about What or When; originality lies only with the Why of change. A promise of novelty and... (shrink)

This book looks at facets in the history of capitalism from the Enlightenment period, through the emergence of the American Empire in the Pacific, and to the contemporary era of neoliberal globalization. This re-telling of history is done by drawing from the works of E. San Juan, Jr., considered arguably one of the great contemporary cultural and literary critics of our time. In this author's view, San Juan's lifetime of works offer a living documentation of, among others, the history and (...) thought of the modern world highlighted by the rise of capitalism through the contemporary era of neoliberal globalization, and shepherded to its hegemonic status by what stands today as the preeminent empire of the United States. The book underscores the symbiosis between contemporary capitalism as an economic system based on accumulation on the one hand, and the American imperial state on the other, just as it revisits the colonial project that was carried out in capitalism's wake, the violence and subjugation inflicted on its victims, and how this colonial project has morphed into a new form of colonialism maintained and enforced through the rules and institutional mechanisms of what is popularly known as neoliberal globalization that also provides the ideological and legal rationale for the commodification and the ultimate grab of the global commons reminiscent of the classical, albeit cruder, form of colonialism. (shrink)

Contents Include: The Early Life of Socrates - The Later Life of Socrates: His Trial and Death - The Thought of Socrates.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 505-522 [Access article in PDF] Mary Astell's Ironic Assault on John Locke's Theory of Thinking Matter E. Derek Taylor Mary Astell (1666-1731), most famous today for her call for the establishment of Protestant nunneries in Serious Proposal to the Ladies, Part I (1694) and for her acute Reflections Upon Marriage (1700), has lurked for years at the edges of that infinitely (...) contentious category "feminism," but she is only now beginning to receive her rightful inheritance as a theological and philosophical thinker, probably the title she would most have preferred. 1 This is not to say that Astell's Christian-Platonism has been ignored. In her 1986 biography Ruth Perry gave cogent expression to the centrality of Astell's idealist Christianity to all aspects of her thought 2 and in the same year, Bridget Hill thoughtfully warned her readers against attempting to force Astell, a religious conservative, "into some preconceived idea of what late seventeenth and early eighteenth century feminism ought to have been." 3 More recently, Patricia Springborg has written two significant essays that rely in part on Astell's more neglected theological-philosophical works, Letters concerning the Love of God (1695), a collection of Astell's correspondence with John Norris of Bemerton (1657-1711), and The Christian Religion, As Professed by a Daughter of the Church of England (1705; 3d edition 1730), far and away her most developed theological-philosophical [End Page 505] statement. 4 Despite these important forays, however, both Letters and Christian Religion continue to be largely ignored, as is suggested by the relative dearth of scholarly work on either text and the short shrift each receives in anthologies of Astell's works. 5 Despite the great popularity of Letters throughout the eighteenth century and despite the fact that, as Springborg points out, Astell considered Christian Religion "her magnum opus," neither text has found new life in a modern edition. 6This omission creates a rather vexing problem for would-be scholars of Astell's philosophical and theological ideas. The major primary texts themselves not being available, we have little choice but to rely on the limited accounts of other scholars for our information. Over a decade ago, for instance, The Journal of the History of Philosophy published a long note by Kathleen M. Squadrito on "Mary Astell's Critique of John Locke's View of Thinking Matter," and hers has since been the standard (if not quite only) account of this historically fascinating and important philosophical comment in Christian Religion.7 Squadrito wants, she writes, to "present a short account of [Astell's] work and her criticism of Locke's view of thinking matter." 8 Unfortunately, Squadrito's account of Astell's "work" is significantly flawed, which leads her to serious mischaracterizations of Astell's "criticism" of Locke's hypothesis. Briefly put, Astell's "own philosophy" in Christian Religion does not, as Squadrito claims, emerge "as an attempted reconciliation of the views of Norris and Locke" 9 ; because she supposes it does, however, Squadrito is able to present Astell's critique of Locke's theory [End Page 506] of thinking matter as a respectful, even-handed philosophical analysis, a theoretical bridge, as it were, between the Platonism of Norris and the Empiricism of Locke. As we shall see, Astell's critique of Locke's hypothesis actually amounts to a bitterly ironic assault, wherein Astell does not so much build bridges as burn them. Just why Astell in Christian Religion decided not to strike a middling position between Locke and Norris, and how this decision invigorated her attack on Locke's materialist hypothesis, are the primary questions this essay seeks to answer. In order to arrive at such answers, however, it is necessary first to examine the text in which Astell does attempt to carve out a position between Locke and Norris, namely Astell and Norris's Letters.The basic history of Letters is well enough understood. Mary Astell, a well-read young woman of significant perspicacity, first wrote in... (shrink)

Pretendo mostrar a relação entre o surgimento das primeiras apologias do luxo no século XVIII e a mudança de estatuto das paixões humanas. A hipótese que gostaria de defender é a de que a alteração da compreensão das paixões humanas possibilitou a formulação de uma nova antropologia segundo a qual a busca por prazer é entendida como legítima moral e politicamente.

Decisions related to animal welfare standards depend on farmer’s multiple goals and values and are constrained by a wide range of external and internal forces. The aim of this paper is twofold, i.e., to develop a theoretical framework for farmers’ AW decisions that incorporates farmers’ goals, use and non-use values and to present an approach to empirically implement the theoretical framework. The farmer as a head of the farm household makes choices regarding production to maximize the utility of the household. (...) The overall utility of the farmer is determined by his multiple objectives. For the analysis of multi-objective problems, the multiple criteria decision - making paradigm provides an appropriate theoretical framework. However, theories from the field of social-psychology are needed to facilitate the identification of all relevant aspects in the decision making. The practical use of the conceptual framework is demonstrated using a simple numerical application of a multi-objective programming model. Two workshops were devoted to examining the scientific consistency and the practical usefulness of the approach. Implementing this approach will increase knowledge of the main factors and barriers that determine farmers’ decisions with regard to AW standards. This knowledge is relevant during the development of new AW concepts that aims to supply products that comply with above-legal AW standards for middle-market segments. (shrink)