Despite advancements in human research ethics and the growing significance of Research Ethics Board (REB) members, educational opportunities specifically tailored to their needs remain lacking in many countries. In response to this gap, our research aims to understand the demographics, needs, and preferences for educational opportunities of REB members in Canada. We conducted a survey that found REB demographics to be diverse and have different perceptions of their roles on topics such as the evaluation of the scientific merit of studies (...) and responsibilities to stakeholders. We found that REB members in general prefer online tutorials and webinars for their education. Educators interested in facilitating the development of future training programs should consider the needs and preferences of REB members outlined in this publication. (shrink)

The view that corporate psychopathy played a significant role in causing the global financial crisis, although insightful, paints a reductionist picture of what we present as the broader issue. Our broader issue is the tendency for psychopathy, narcissism and Machiavellianism to cluster psychologically and culturally as ‘dark leadership’ within global financial institutions. Strong evidence for their co-intensification across society and in corporations ought to alarm financial regulators. We argue that an ‘ethical revival’ of prudence within prudential regulation ought to be (...) included in any package of solutions. Referencing research on moral muteness and the role of language in framing thoughts and behaviours, we recommend that regulators define prudence in an explicitly normative sense, an approach that may be further strengthened by drawing upon a widely appealing ethic of intergenerational care. An ethical revival of prudence, we argue, would allow the core problems of greed and myopia highlighted by corporate psychopathy theory to be addressed in a politically sensitive manner which recognises the pitfalls of regulating directly against corporate psychopathy. Furthermore, it would provide a viable conceptual framework to guide regulators along the treacherous path to more intrusive cultural regulation. (shrink)

When William James spoke about belief to the philosophy clubs of Yale and Brown in 1896, he forewarned his audience of the nature of his comments by describing them as a “sermon on justification by faith” (James 13), titling the talk “The Will to Believe.” Although there is disagreement about the substance of James’s remarks, it is fairly innocuous to assert that James thought they were appropriate because of the prevalence of the “logical spirit” of many of those who practiced (...) academic philosophy that led them to the conclusion that religious faith was untenable. Aware of his audience, James presents his view on the permissibility of religious faith on the terms and grounds familiar to professional philosophers. .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Unique Response to Death:Day of the Dead Fiestas and Communal Articulations of ResistanceDenise Meda-LambruIntroductionPhilosophers such as Octavio Paz and Emilio Uranga theorize death grounded in Mexican circumstances to show an intimate relational dynamic with life. In their view, death is embedded in the everydayness of the living. Carlos A. Sánchez, in "Death and the Colonial Difference," explains that the Mexican idea of death reveals much about the life (...) and the situatedness of those who subscribe to the relational dynamic between life and death. Death is linked to the living, especially for those who are situated in inferiorized positions. In the accounts promoted by Paz and by Uranga, the historical and social conditions of lived experience provide the context for how death is conceived, and, subsequently, treated. They advance Mexican conceptions of death and provide interesting perspectives into how some colonized peoples are resisting narrow narratives of death. This is to say that their approaches do not grant the dominant assumption that death is merely a biological event or a life event ceasing the life of the individual. In this essay, I examine their critiques of dominant assumptions of death to elaborate on conceptions of death contextualized within historical and social entanglements, namely, a Mexican analysis of death. In particular, I utilize Paz's work on Day of the Dead fiestas to study communal practices and theorize the ritual dimensions of the life and death relationship. Through an examination of a Mexican approach to death, I contend that rituals of death help locate the non-dominant social logics that engender resistant activity and cultivate a distinct interconnected communal relation.To develop this position, I clarify the historical and social distinctions between Mexican and Anglo-American approaches to death and analyze literature promoting a Mexican view of death. Ultimately, I share a similar view [End Page 31] with Paz, Uranga, and Sánchez who charge that there is a unique Mexican idea of death. However, to be clear, my interest in their work does not assume they represent the Mexican view of death (Brandes, Skulls to the Living). Rather, I am interested in exploring how their discussions of death, from a particular socio-historical situation, reveal ways in which colonized peoples refuse dichotomous narratives of death. Sánchez's work, in particular, provides valuable insights into the Mexican relation with death, particularly the role of coloniality/modernity with temporality. Lastly, as I return to Paz's own discussion of death, I refer to the sensibilities and practices relevant to the resistant dimensions of a Mexican relationship with death. An analysis of Paz's focus on fiestas offers a focus distinct from Sánchez in that it pays significant attention to the ritual dimensions of death and helps illustrate the resistant responses to hegemonic social norms. Thus, paying attention to communal practices, this essay emphasizes the relationship between death rituals and deviant activity to dominant modes of being.What Is Death? Examining the DistinctionsScholars have noted a distinction between the logics involved in European and Anglo-American approaches to death and those of Mexican people. Emilio Uranga asserts that "[f]or the North American (el norteamericano), death is a reality that must be hidden, a phenomenon that is silenced and masked as much as possible so that it will not disturb, with its impertinence, the flow of a life that unfolds in radical dedication to [self]-realization and work" (qtd. in Sánchez 180). Paz shares a similar view of this concealment. He writes that "the word death is not pronounced in New York, in Paris, in London, because it burns the lips" ("Day of the Dead" 57). Paz describes death for the Euro-Anglo as one that is treated as a stinging topic to be avoided. In both Uranga's view and Paz's view, the Euro-Anglo phenomenon of death is not socially discussed or regarded as part of the daily lived realities of the subject. If we take their accounts as at least generally accurate, then for Anglos, death is something that is to be treated as separate from life.1In distinction, however, the Mexican attitude toward death is described as... (shrink)

En este artículo, siguiendo la metáfora de ir haciendo juntas un tejido de experiencias, elaboramos una autoetnografía dialógica. Entrelazamos nuestras historias mediante un ejercicio que consistió en escribir de manera individual y discutir los textos en reuniones semanales. Este ejercicio nos ha permitido articular tres historias como académicas de tiempo completo dedicadas principalmente a la investigación. Tomamos la decisión de hacer este proceso de indagación compartida porque sentimos la urgente necesidad de reflexionar sobre esa carrera profesional, que iniciamos por vocación (...) hace ya varias décadas, pero que, conforme nos acercamos a su posible conclusión por jubilación, ha dejado de tener el mismo sentido. Esto, consideramos, responde en gran medida a la relevancia que han tomado los criterios administrativos en detrimento de los académicos en un nuevo contexto, que algunos han caracterizado como la universidad neoliberal.Las tres autoras —dos de las cuales han trabajado más la metodología cualitativa, en este caso particular la autoetnografía, y una de ellas que durante años ha investigado las trayectorias laborales de las mujeres dentro de las universidades públicas— hemos hecho un ejercicio de introspección compartido con la intención de detectar cuestiones nodales y de explorar alternativas viables dentro del contexto actual. (shrink)

In a context of global change, inland navigation transport has gained interest with economic and environmental benefits. The development of this means of conveyance requires the improvement of its management rules to deal with the increase of navigation and the potential impact of global change. To achieve this aim, it is first necessary to have a better knowledge about the dynamics of inland navigation networks and their interaction with the environment. Second, the potential effects of global change have to be (...) anticipated. This article focuses on the modeling of inland navigation reaches. An inland navigation network is a large-scale distributed system composed of several interconnected reaches. These reaches are characterized by non-linearities, time delays, and generally no significant slope. To deal with these particularities, a gray-box model is proposed. It consists in determining the delays according to the physical characteristics of the system. The parameters of the model are identified with measured data. The gray-box model is used to reproduce the dynamics of the Cuinchy–Fontinettes reach located in the north of France. (shrink)

Uncoupling proteins (UCPs) regulate mitochondrial function, and thus cellular metabolism. Angiotensin‐converting enzyme (ACE) is the central component of endocrine and local tissue renin–angiotensin systems (RAS), which also regulate diverse aspects of whole‐body metabolism and mitochondrial function (partly through altering mitochondrial UCP expression). We show that ACE expression also appears to be regulated by mitochondrial UCPs. In genetic analysis of two unrelated populations (healthy young UK men and Scandinavian diabetic patients) serum ACE (sACE) activity was significantly higher amongst UCP3‐55C (rather than (...) T) and UCP2 I (rather than D) allele carriers. RNA interference against UCP2 in human umbilical vein endothelial cells reduced UCP2 mRNA sixfold (P < 0·01) whilst increasing ACE expression within a physiological range (<1·8‐fold at 48 h; P < 0·01). Our findings suggest novel hypotheses. Firstly, cellular feedback regulation may occur between UCPs and ACE. Secondly, cellular UCP regulation of sACE suggests a novel means of crosstalk between (and mutual regulation of) cellular and endocrine metabolism. This might partly explain the reduced risk of developing diabetes and metabolic syndrome with RAS antagonists and offer insight into the origins of cardiovascular disease in which UCPs and ACE both play a role. (shrink)

This review discussed the effects of the impact of the Coronavirus Disease 2019 pandemic on the psychological wellbeing of people with Parkinson's disease focusing specifically on depressive symptoms, anxiety levels, sleep, and quality of life. Together with motor symptoms, psychological symptoms are common and disabling conditions in the clinical course of PD becoming a relevant topic as a result of the lockdown measure due to alter their everyday life. We searched on PubMed online electronic databases for English articles published between (...) January 2020 and 31 December 2021. Twenty-eight relevant studies were found and included in the review. Heterogeneous data emerged from the topics analyzed. Overall, data from depression studies showed significant depressive symptoms if the patient was analyzed longitudinally or vs. a control group consisting in healthy subjects, while these differences become minimal when the control group is a family member. Differently, in most of the studies reviewed there is no evidence of a statistically significant impact on anxiety disorders, nor on the quality of sleep. Conversely, PD patients showed a statistically significant negative impact of QoL compared with control groups or other neurological conditions. Although these findings must be interpreted carefully in the light of the studies' limitations, both in methodology and design, collectively our review showed that COVID-19 pandemic has had negative effects on the mental health of people with PD, due to disruption of healthcare services, loss of usual activities and supports and reduction in physical activity. (shrink)

ACESSO À JUSTIÇA: DELINEAMENTOS GERAIS E ANÁLISE NO PROJETO DE NOVO CÓDIGO PROCESSUAL CIVIL.

In lieu of an abstract, here is a brief excerpt of the content:Decolonial Movidas: María Lugones’s Notion of Decolonial Aesthesis through CosmologiesDenise Meda CalderonIntroductionMaría Lugones advances a decolonial feminist methodology that allows one to see both dehumanizing social reductions of colonized peoples and the resistant relations operating within non-dominant socialities. By exploring this double “seeing,” I articulate the relationship between resistant socialities and Lugones’s notion of decolonial aesthesis. In her only published text on decolonial aesthesis, Lugones states: “Thinking about aesthesis, (...) I think about the body and permeability and all that permeability allows us to reconceive about the world we live in” (qtd. in Ortega 275). Lugones promotes a notion of decolonial aesthesis that engages a resistant permeable sensing and, I argue, is exposed by her distinct approach to cosmology.1My analysis begins with Lugones’s decolonial methodology to articulate a “seeing” of coloniality that I contend leads to her development of decolonial aesthesis. In particular, I show that Lugones sketches a view of decolonial aesthesis as a sensing that grounds resistance to dehumanizing social reductions and reveals a non-dominant social relationality expressed through concrete sensuous movements. I suggest that Lugones theorizes a communal interconnected dimension of resistance as decolonial aesthesis through cosmologic relation. To flesh out this point, I turn to two interlocutors central to Lugones’s intellectual genealogy: Gloria Anzaldúa and Rodolfo Kusch. I conclude by interpreting Lugones’s reading of Anzaldúa as a coalitional movida performing decolonial aesthesis.Moving to “Seeing” ColonialityLugones’s 2010 essay “Toward a Decolonial Feminism” constitutes a methodological intervention or movida in gender scholarship. Referring to the [End Page 22] expansive global power system, Lugones argues that gender is historically implicated as part of the colonial/modern project and sustains a dominative closure that marks alternative socialities as unintelligible. The colonial/modern system established norms that did not previously inform social communities. A gender binary was imposed onto colonized peoples, erasing the existing socialities that informed the everyday of those peoples. Lugones’s analysis of gender exposes the deep social fissures that emerge from coloniality, and the tremendous harm sustained by reading gender across all social arrangements and onto all knowledge systems.According to Lugones, the colonial/modern category of gender shows a pervasive subjugation to non-humanity of peoples whose sex status does not conform to binary logics. Regarding these reductive processes, Lugones writes: “This dehumanization and bestialization occurred precisely because these people were not understood by the colonizers and enslavers as social agents, and thus their sexual difference [was] not socializable. Thus, one does not find gender; animals do not have gender” (“Gender and Universality” 44). Since gender is assigned to humans, reading gender onto colonized peoples covers up dehumanization, even in calls for gender-based liberation.It is precisely through seeing coloniality that we can track the concealed social arrangements and see the worlds of sense that do not conform to the colonial/modern system. Lugones suggests this point in the following quote:To see the coloniality is to see both jaqi, the persona, the being that is in a world of being without dichotomies, and the beast, both real, both vying under different powers for survival. Thus to see the coloniality is to reveal the very degradation that gives us two renditions of life and a being rendered by them.(“Toward a Decolonial Feminism” 751–52)As Lugones’s words indicate, seeing coloniality involves a complex sensing that goes beyond seeing from dominant social norms and gender roles.Lugones’s methodological movida of seeing coloniality reveals the dichotomous categorization as part of the immense violence committed against peoples as colonized subjects with non-human status. This move urges a recognition of the superimposed categories that continue to harm and separate colonized peoples from their fluid relations with cosmologies (Lugones, “Toward a Decolonial Feminism” 746). Seeing the coloniality of gender elicits a transition to the possibilities of sensing from the positionalities deemed animal, in search of socialities that are not mediated by modern/colonial categories. Subsequently, seeing coloniality is a pivotal methodological movida to theorizing resistance in non-dominative socialities, or what Lugones calls decolonial aesthesis.2 [End Page 23]Decolonial AesthesisLugones’s decolonial aesthesis is not concerned... (shrink)

The view that properties have their causal powers essentially, which I will here call property essentialism, has advocates in Chris Swoyer,[1] Sydney Shoemaker [2], Alan Chalmers [3], Brian Ellis [4] and Caroline Lierse [5], among a few other authors in recent literature. I am partial to this view as well and I will shortly explain the grounds I find compelling in favor of it. However, we will also see that the essentialist view of properties and laws does not adequately do (...) quite so much as might be hoped. Property essentialism has the straightforward result that at least causal laws are metaphysically necessary. A natural view of such laws is that they are analyses of the essential nature of basic properties in terms of their essential causal powers. Brian Ellis proposes that conservation laws and other laws that may not be exactly causal are best thought of as characterizing the essential properties of worlds. But this further essentialist thesis is not directly relevant to the issues I want to address here. (shrink)

In this paper, we will analyse the language used by a group of Tourism ESP students on WhatsApp. The data will be analysed from different perspectives: a) the grammatical mistakes made, and b) the students´ degree of adaptation to the most common linguistic features in text messages. The results indicate that these students continue to make some basic grammatical mistakes they should have already overcome. Moreover, many linguistic features of text messages were encountered in their interventions such as punctuation overuse (...) and deletion and overuse of sounds. Finally, they insert many emojis in their messages to express different meanings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kant’s Idealism by Philip J. NeujahrYolanda EstesPhilip J. Neujahr. Kant’s Idealism. Macon, GA: Mercer University Press, 1995. Pp. viii + 134. Paper, $16.00.In Kant’s Idealism, Philip Neujahr contends that the Critique of Pure Reason expresses no distinctively “transcendental” form of idealism. Neujahr disagrees with commentators, such as H. J. Paton and Henry Allison, who attempt to show that the Kantian project is in essence a coherent and tenable (...) one. He agrees with commentators, such as Norman Kemp Smith and P. F. Strawson, who argue that the various facets of Kant’s philosophy do not constitute a coherent whole. Moreover, he suggests that the tensions in Kant’s philosophy betray more serious, deep-rooted contradictions than have been previously imagined by the least generous interpreters.Neujahr maintains Kant’s theoretical philosophy contains disparate threads of idealism, which remain closely tied to the idealistic tradition preceding it, but which present no single idealist doctrine, because Kant provided neither a unified account of the nature of the cognitive subject nor a single theory of the subject’s relation to the object of knowledge. The description of the cognitive subject given in the Critique permits several readings. One might assume that the cognitive subject represents the individual human being. According to Neujahr, this interpretation yields a monadistic view of the subject, similar to Leibniz’s, which allows for no interaction between individual minds within a public, spatio-temporal world. Alternatively, one might imagine a universal mind, something akin to Berkeley’s God or Hegel’s Spirit, which is not equivalent to the individual human subject. This interpretation avoids some complications associated with the first view, but it makes it difficult to specify the relation between the cosmic mind and the phenomenal individual or to account for our a priori knowledge of the subjective contribution to experience.Unresolved tensions between the doctrines of sensibility and understanding generate ambiguities in Kant’s overall account of consciousness, including his explanation of the status of the subject and object of experience. Neujahr suggests that the Transcendental Aesthetic presupposes a “correspondence” theory of consciousness, whereas the Transcendental Deduction contains a “coherence” theory of consciousness. According to Neujahr’s interpretation of the doctrine of sensibility, consciousness involves a relation between an ontologically distinct subject and object. On this reading, the status of the object seems ambiguous, and thus the phenomenal world remains in some sense “unreal” in contrast to the thing in itself. Neujahr believes the doctrine of understanding avoids these difficulties by eliminating the thing in itself and redefining “reality” in [End Page 143] terms of those features about the world that make it knowable, but he doubts the possibility of reconciling this approach with the Transcendental Aesthetic. Kant’s distinction between the empirical and transcendental points of view is often seen as a way of entering and understanding his philosophy, but Neujahr argues that Kant’s use of this terminology is itself inconsistent and unhelpful without a thoroughgoing revision.Neujahr contends that Kant attempts to discover the conditions necessary for knowledge, but that he locates the source of these epistemic conditions within the mind and that this “psychologizing” tendency has important ontological implications. Neujahr considers the possibility of salvaging Kant’s philosophy by attempts, such as Allison’s, to give sympathetic epistemological interpretations of transcendental idealism or by efforts, such as Strawson’s, to excise the idealism from the critical philosophy, but he denies that these endeavors can save transcendental idealism without violating the letter of Kant’s philosophy. Moreover, he contends that Kant’s idealism remains vulnerable to skepticism in asmuch as it fails to answer Hume’s doubts about the unity of consciousness and Descartes’s questions about the existence of the external world.Neujahr’s unsympathetic reading of Kant’s theoretical philosophy may appear unduly harsh to many readers. Many readers will wish for some acknowledgment that the second Critique and the third Critique might mitigate some of the inconsistencies delineated by Neujahr, who provides little elucidation of the first Critique through any texts other than the Inaugural Dissertation and the Prolegomena. Nonetheless, Kant’s Idealism grapples with complex issues in the first Critique and suggests a... (shrink)

The tumor suppressor protein p53 is intimately involved in the cellular response to DNA damage, controlling cell cycle arrest, apoptosis and the transcriptional induction of DNA damage inducible genes. A transcriptional target of p53, Gadd45, was recently found to bind to PCNA, a component of DNA replication/repair complexes, thereby implicating Gadd45 in DNA metabolism(1). Using biochemical assays, a role for Gadd45 in excision repair in vitro has been demonstrated(1). Antisense experiments have also indicated an in vivo role for the GADD45 (...) gene in UV‐irradiation survival. These discoveries establish a link between p53 and DNA repair through Gadd45. (shrink)

Radical Feminism Today offers a timely and engaging account of exactly what feminism is, and what it is not. Author Denise Thompson questions much of what has come to be taken for granted as `feminism' and points to the limitations of implicitly defining feminism in terms of `women', `gender', `difference' or `race//gender//class'. She challenges some of the most widely accepted ideas about feminism and in doing so opens up a number of hitheto closed debates, allowing for the possibility of (...) moving those debates further. (shrink)

The international economy is changing at a rapid rate. The alteration and reduction of both geographical and political borders, coupled with the growing interdependence of socially, politically, economically, and legally diverse countries, have caused multinational corporate entities to revise various policies. These revisions include revisions in marketing strategies, strategic alliances, product and service strategies and, perhaps most importantly as it affects all strategies, a MNC's approach to ethical systems. The truly global company must come to grips with the legal and (...) moral atmosphere in which it operates. The concept of moral rights, those transcending legal or political rights, drives us to review four international codes of conduct and to attempt to develop one international uniform code that might be applicable to any business, in any country or culture. (shrink)

Neo-Fregeans such as Bob Hale and Crispin Wright seek a foundation of mathematics based on abstraction principles. These are sentences involving a relation called the abstraction relation. It is usually assumed that abstraction relations must be equivalence relations, so reflexive, symmetric and transitive. In this article I argue that abstraction relations need not be reflexive. I furthermore give an application of non-reflexive abstraction relations to restricted abstraction principles.

De tout temps, les hommes d'Etat ont eu pour préoccupation majeure de réaliser l'intégration de leurs citoyens. C'est ce souci qui conduit, dès -334, Alexandre le Grand, élève d'Aristote, à l'élaboration d'une pensée unique et universelle pour assurer la cohésion de son Empire à l'échelle planétaire. La pensée devient alors, par sa fonction d'intégration, une entreprise gérée par l'Etat qui la fait évoluer selon des procédés appelés à se transmettre d'Empire à Empire. L'enquête menée par l'auteur, en suivant la formation (...) de la pensée universelle en milieux grec et romain, sa rivalité avec le judaïsme, sa rencontre avec le christianisme et sa confrontation avec l'Islam révèle les enjeux de fond qui expliquent la genèse de la pensée en Occident et les temps forts de son évolution. C'est à la lumière de ces enjeux que se sont trouvés éclairés les grands phénomènes de l'Histoire tels que la construction de l'Europe, les Renaissances et les profondes transformations mentales, culturelles et sociales qu'elles provoquent dans les sociétés d'Occident, l'explosion des hérésies, (des albigeois, des vaudois... ) et leur répression, les guerres saintes (le djihad, les croisades), l'antijudaïsme précurseur de l'antisémitisme, l'inquisition... Poursuivie jusqu'à Saint Louis, l'enquête a confronté l'auteur à trois espaces: l'Orient sunnite et chiite, l'Espagne musulmane et l'Occident chrétien et à plusieurs courants de pensée. En cela cet ouvrage pose un jalon essentiel dans l'exploration de l'histoire de l'Occident dans ses rapports avec l'histoire universelle, l'histoire du Saint-Siège et celle des minorités à laquelle Denise Bonan accorde une grande place. " Autant de sujets de discussion, souligne Jean Glénisson dans sa préface, pour les historiens et les philosophes qui trouveront dans cet ouvrage le lieu de rencontres stimulantes. ". (shrink)

"Healing the past helps restructure the present, which then becomes the hope for the future." As we approach a new millennium, many of us are fearing for the future while hungering for a vision of our place in a sacred whole. The immense changes of the last hundred years have severed our sense of connection to a spiritual lineage that gave past generations the strength to meet life's challenges and bequeath wisdom to their descendants. In this inspirational yet down-to-earth book, (...) renowned healer and lecturer Denise Linn draws on her own story, as well as her Native American heritage and other ancient cultures, to guide you through acts of personal power that can reopen the wellspring of ancestral wisdom within you. By finding your roots and honoring your forebears--biological or adoptive, ethnic, cultural, mythological, and spiritual--you take your place as both a descendant and an ancestor. Defining who your ancestors are is a journey of self-discovery. Discovering who you are helps you break free from negative family patterns, embrace the positive, and create your own unique traditions. By fashioning a spiritual legacy through loving acts, you create energy to empower your future descendants. This fascinating guide teaches you to - Get in touch with the strength and spirit of your ancestors - Explore your personal myth - Restructure your past - Heal the family tree - Speak to your descendants through the art of giving - Revive rituals and create traditions for the twenty-first century With real-life stories and practical, easy-to-use exercises and meditations, Sacred Legacies shows how the choices we make in our own lives--however small--can forge a link with the future and help create a powerful new reality for all humanity and the planet. (shrink)

This book is a contribution both to analytical philosophy of mind, and to Marxist philosophy. Marxists see pervasive irrationality in the conduct of human affairs, and claim that people in a class-divided society are prone to a variety of misconceptions. They say that we can suffer from "false consciousness" in our views about what inspires our behavior and in our judgments as to what is good for us. Meyerson uses the techniques of analytic philosophy to investigate this picture and argues (...) that Marxism is committed to the idea of motivated belief, and that the idea is philosophically defensible. She shows that there are other philosophically defensible claims which are congenial to Marxism: that there are facts about interests, that interests are not based on wants, that a desire can be contaminated by its history, that our judgments about our interests do not automatically motivate us, and that beliefs can survive the evidence that they are false. Meyerson throws light on puzzling psychological phenomena which confront everyone in their everyday political experience. (shrink)

Nuestra sociedad está siendo testigo de la creciente expansión de la industria del sexo convirtiéndose en un negocio transnacional de dimensión exagerada. La prostitución, la pornografía y la trata de mujeres con fines de explotación sexual (o más exactamente el sistema prostitucional), no paran de desarrollarse a través de formas diferentes, cada vez más toleradas y extendidas: turismo sexual, servicios de compañía, compra de esposas por catálogo procedentes de los países asiáticos, pornografía en Internet, pederastia, etc.

Partindo da noção de discurso de Michel Foucault buscamos pontuar os efeitos das falas comumente admitidas sobre o(a) professor(a) nos meios sociais e as formas como essas falas corroboram a instituição da figura do(a) bom(boa) professor(a). Para tanto recorremos aos textos publicados na seção "Obrigado, professor" da revista Nova Escola, sobre os quais empreendemos nossa análise.

Introduction -- Part I: The lie that we are not good enough as we are -- Where the lie came from and why we bought it -- Trying to meet the criteria for good enough -- Perpetuating the striving and the lack -- Part II: Dead ends and what they teach us -- Money/stuff -- Appearance -- Religion -- Food -- Drugs/alcohol -- Sex/romantic love -- Accomplishment/education/notoriety -- Busyness -- Part III: The truth : we are innately good -- Evil (...) is an alternative, not our nature -- Lighting our darkness to let go of fear, false beliefs, and all negative -- Emotion -- Looking at our essence, which is love, or everything good -- Being who we are ... it means overcoming our separateness -- Invoking love -- Aligning with love -- Being love innately more than we ever dreamed of being. (shrink)