The Heythrop Journal, Volume 63, Issue 4, Page 567-573, July 2022.

BackgroundThe aim of this study is to explore the association of family socioeconomic status and internal and external schoolwork support with adolescents’ school satisfaction and whether schoolwork support modifies these associations.MethodsData come from the cross-sectional Health Behavior in School-aged Children study collected in 2018 from Slovak 15-year-olds. SES was measured by Family Affluence Scale. School satisfaction was measured via school engagement and attitudes toward education. Schoolwork support was measured regarding two groups of sources inside and outside the family, separately. Logistic (...) regression models were used to explore the associations of SES and schoolwork support with school satisfaction as well as the moderating effect of schoolwork support.ResultsAdolescents with low SES were more likely to feel indifferent toward school and education, and similarly, adolescents who did not have schoolwork support inside or outside the family. Schoolwork support moderated the associations of SES with school satisfaction. Adolescents with low and middle SES without support inside or outside the family were more likely to feel indifferent than satisfied.ConclusionAdolescents from low and middle SES without schoolwork support inside or outside the family are more likely to feel indifferent toward school and education. (shrink)

The paper focuses on the current conditions of the Shoah’s memory transmission. The purpose is to point out the frames where a contemporary theory and praxis of the collective memory can be formulated. The first section, reffering to most recent studies, shows both components caracterizing today’s process of memorizing the Shoah: the passagge from memory to post-memory (Hirsh) and the whirling increase of the chance to record and reproduce the past (Derrida, Ferraris). In the second secion, referring to this theoretical (...) frame, I analyse the radical trasformations of the monument as the traditional media of the european public memory. The reference to the empirical case of the Denkmal für die ermordeten Juden Europas, the Shoah’s Memorial designed by Peter Eisenman, underlines the shift from monument to counter-monument (Young, J. E.) by materializing both the troubles and an inventive strategy to exit the saturation of the current memorial speech. (shrink)

Se explora el fundamento que proporciona Vitoria al dominium rerum, es decir, la capacidad del hombre de ser dueño de las cosas. En primer lugar, exponemos sucintamente la concepción vitoriana de la teología como saber que puede y debe ocuparse de cuestiones temporales. Después, se estudia el tema del dominio en su comentario al tratado De restitutione de la Summa theologiae de Tomás de Aquino. Por último, se examina cómo aborda la capacidad humana de dominio en la relectio De indis, (...) donde defiende que los indios americanos son capaces de gobernarse a sí mismos y tener propiedades. Vitoria desarrolla el pensamiento de Tomás de Aquino aplicándolo a nuevos problemas. Según Vitoria, el fundamento del dominio sobre las cosas se encuentra en el dominio sobre uno mismo, que se apoya, a su vez, en la naturaleza humana. Por consiguiente, gozan de dominio incluso las personas que sólo puedan hacer un uso limitado de su razón y su libertad. (shrink)

Nesse artigo nos interessa discutir as heranças da colonização histórica na América Latina, privilegiando um recorte que refletirá sobre o discurso estético como via de contestação das relações de dominação e poder advindas dos processos colonizadores. Para melhor iluminar tal perspectiva, retomaremos o debate decolonial contemporâneo, tomando suas observações como ponto de partida para contextualizar a política das imagens conformada pelo Cinema Novo, bem como o alinhamento das posições intelectuais do movimento àquelas do Modernismo. Após essa revisão, discutiremos brevemente o (...) gesto político endereçado por alguns filmes do cinema nacional recente, na figuração que propõem da alteridade. (shrink)

El artículo pone en evidencia la dimensión ético-antropológica de la historia de la medicina. En el pasado podemos encontrar aquellos elementos de relevancia ética que están en estrecha continuidad con el presente. Desde los orígenes el médico ha experimentado el conflicto entre el mundo del deseo y el mundo del límite. El cuidado de los enfermos comienza desde ahí, de la consciencia de compartir el mismo deseo, el mismo límite, el mismo destino. El artículo mira la historia de la medicina (...) como historia de la humanidad; dentro está toda la vida humana, según la definición del historiador Fielding Garrison . En esta perspectiva la dimensión ético-antropológica emerge sobre todo en las múltiples figuras de médicos ejemplares caracterizados por valores como el valor, la dedicación, la empatía, pero sobre todo por un gran sentido de humanidad y de solidaridad por sus enfermos. En fin, una lectura ético-social puede emerger del arte y de la literatura. Ellas son no sólo testimonio de una época sino también un sismógrafo de las dimensiones éticas de la medicina.This article highlights the ethical-anthropological level of the history of medicine. It explores the close connection between past and present regarding those elements of ethical relevance in medicine. Since the beginning, the physician experienced the conflict between hopes and limits. Medical care springs exactly from the awareness of sharing the same desire, the same limit, and the same destiny. This article regards the history of medicine as history of mankind; according to the historian Fielding Garrison, the history of medicine embodies the entire human life . In this perspective, the ethical-anthropological dimension emerges particularly in many exemplary figures of physicians, distinguished for courage, commitment, empathy, humanity and solidarity towards their patients. Finally, arts and literature can be regarded as instruments to get a cultural perspective, as well as guidelines for social and ethical key of interpretation. They are not only historical documents, but also a seismograph, registering the fundamental historical dimension of medicine. (shrink)

L’apprentissage des langues étrangères et les méthodes employées dans l’enseignement des langues connaissent une véritable révolution numérique. Du fait de l’accessibilité et de l’ubiquité des données, de nombreuses expérimentations sont mises en place afin de confronter les apprenants aux langues cibles. Les données linguistiques organisées en corpus permettent de mettre en regard formes et contextes afin de favoriser la réflexion métalinguistique nécessaire au processus d’acquisition. Dans...

The Birth of the Philologist from the Spirit of Schopenhauer’s Philosophy. Nietzsche’s Inaugural Lecture On the Personality of Homer. This essay highlights Schopenhauer’s decisive and unexplored role in Nietzsche’s Über die Persönlichkeit Homers. Following Schopenhauer’s negative assessment of the study of history, Nietzsche criticizes F. A. Wolf’s organic systematization of the sciences of antiquity and foregrounds the aesthetic dimension of philology. Contrary to Wolf, Nietzsche believes that historical investigation is subordinate to the essential pedagogical function of philology; and only through (...) its aesthetic component can philology establish which literary works of antiquity are to be considered truly “classical.” The debate on the Homeric question after the publication of Wolf’s Prolegomena ad Homerum illustrates that philologists have paradoxically become opponents and “destroyers” of the ideal of antiquity. Nietzsche shows how a methodological approach inspired by Schopenhauer’s philosophy can revive the relationship between philology and art. Nietzsche’s arguments to counter Wolf’s thesis about the problem of Homer’s personality implicitly rest on Schopenhauer’s aesthetics. In particular, through Schopenhauer’s conception of genius, Nietzsche rehabilitates the individuality of the poetic author of the Iliad and Odyssey, even though this poet does not correspond to the one referred to as “Homer” in antiquity. (shrink)

In The Treasure of the City of Ladies, Christine de Pizan gives various categories of laywomen advice on how to love God (the teachings about loving God) and to lead their lives (the teachings of worldly prudence). This article explores the connection between the two kinds of teachings focusing on the relevance of manners for spirituality and morality. Worldly prudence is about manners, reputation, and self-discipline—that is, about how people should behave toward one another and present themselves to each other. (...) I argue that for de Pizan, manners are spiritually and morally relevant in two ways. On the one hand, they convey how individuals should practice the teachings about loving God in a way that agrees with these individuals’ status in their communities. On the other hand, by practicing the virtues with good manners, people can make surprising moral and spiritual gains and so deepen the teachings about loving God. (shrink)

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One of the most typical epistemological mechanisms of the European thought is passing from many to one. This mechanism has two main roots: the first has to do with religious thinking and the second has to do with logical and philosophical thinking. I shall try to argue that these two roots strengthen one and the same thing, namely, the theoretical condition of hospitality itself.

The article proposes a critical approach to the notion of interculturality in the context of the geopolitical and social transformations that marked the transition from the nation-state system to the birth of a common European identity.In the European society the demarginalisation of territorial and identification borders raises the question of cultural differences and the need to redefine the new criteria for social inclusion. In this perspective, the process of European integration finds its own testing ground in social policies designed to (...) cultural minority. The article focuses precisely on the case of Gypsy communities, exploring the symbolic and political mechanisms that have historically compromised public image of Gypsies through the ‘nomad theory’ by considering nomadism as part of an inherent identity. The reproduction of this stereotype is at the basis of a social stigma of Gypsy groups, perceived as a public order problem that is reflected in national and supranational politics according to the tendency to consider Gypsies as incapable of decision making and not interlocutors on issues such as health, education and housing. In this text, the author aims to examine these aspects of social exclusion of Gypsy communities and the fault lines of their Europeanisation process, emphasizing their deep roots in the historical and social structure of Europe and their political migration as a creative adaptation strategy to the historical-economic conjunctures. In this framework of reference, interculturality becomes an analytical and political tool that is capable of overcoming the conflicts between the majority society and minorities and a project able to oppose to the ideologies of difference that transform the cultures into abstract and incommunicable entities.El artículo propone un acercamiento crítico a la noción de interculturalidad en el cuadro de las transformaciones sociales y geopolíticas que han caracterizado el paso del sistema estado-nación al nacimiento de una identidad comunitaria europea. En la actual sociedad europea la desmarginalización de los confines identitarios y territoriales se eleva la cuestión de las diferencias culturales y la necesidad de redefinir nuevos criterios de inclusión social. En esta perspectiva el proceso de integración europea encuentra uno de sus bancos de prueba en las políticas sociales dirigidas a aquellas comunidades consideradas minorías culturales. El artículo se centra en particular en el caso de las comunidades gitanas, examinando los mecanismos simbólicos y políticos que han determinado históricamente una representación negativa suya por la teoría de un nomadismo consustancial a la identidad gitana. La reproducción de este estereotipo es la base de un estigma social de los gitanos, percibidos como un problema de orden público y se refleja en las políticas nacionales y supranacionales que continúan sin considerarlos interlocutores activos en la elección de estrategias pertenecientes a la esfera de la salud, de la educación y de la vivienda. En el texto se discuten estos aspectos unidos a la exclusión social de los gitanos y los puntos débiles de su integración europea, subrayando su pertenencia histórica a Europa y valorando su política migratoria como expresión de una modalidad creativa de adaptación a las coyunturas histórico-económicas. En este marco de referencia, la interculturalidad se convierte en un instrumento analítico y político capaz de superar los conflictos entre sociedad mayoritaria y ‘minoría cultural’ y a su vez en un proyecto capaz de oponerse a aquellas ideologías de la diferencia que transforman las culturas en entidades abstractas e incomunicables. (shrink)

The bacchantic feast, especially as it is described in Euripides’s Bacchae, is a powerful example of what may be thought of as the most essential cornerstone of Wes- tern culture: the dualism between the dimension of reality (represented by Pentheus) and the dimension of ideality (represented by the bacchantic feast). In particular, why must the former die after having seen the latter? That is, why the dimension of idea- lity (as well as the dimension of the sacred) can be essential, (...) and even a saviour, for the dimension of reality (as well as for the dimension of the profane) if and only if the dualism between them is rigorously respected? I shall try to answer this question, and to use my answer as a clue to start investigating another essential structure of the dualism between reality and ideality which founds Western culture, by passing from its religious meaning to its epistemological meaning. (shrink)