As pessoas com deficiência, geralmente, são desencorajadas a expressar sua sexualidade, e muitas mulheres amputadas decidem usar roupas que, de alguma forma, camuflam suas deficiências, reforçando a ideia de que um membro amputado é perturbador e nada atraente. Por não se enquadrar nos padrões normativos da sociedade, entendemos que os corpos deficientes também fazem parte do rol de corporeidades abjetas. Em 2016 a revista Playboy publicou o ensaio (não nu) feito pela atleta paralímpica Camille Rodrigues, a repercussão foi imediata. Assim, (...) nesse artigo temos como objetivo analisar como a atleta foi representada nas notícias publicadas sobre seu ensaio para a Playboy, levando em conta as relações entre abjeção e deficiência. (shrink)

En nuestros días con el aumento de la longevidad, es importante una discusión sobre la calidad de vida y la salud mental de las personas mayores. Más que eso, se abren nuevos caminos para comprender las soluciones que la sociedad presenta con el tema longevidad, como la creación de entidades de larga permanencia. Así ocurre el inicio de la categorización de las personas mayores institucionalizadas. Objetivo: este estudio tiene como objetivo comprender cómo la literatura científica presenta la salud mental de (...) personas mayores institucionalizadas. Metodología: La metodología elegida es la Revisión Integrativa de la Literatura por medio de los recursos de información Scielo, EBSCO y PubMed, de 2019 a 2023. Descriptores utilizados: “Ancianos”; "Salud mental"; "Bienestar psicológico"; "Satisfacción personal"; “Salud del Mayor Institucionalizado” con operador booleano “AND”. Con base en la carga contextual de 13 artículos para discusión. La Revisión Integrativa de la Literatura es el método de investigación que se basa en la Práctica Basada en la Evidencia (PBE). Resultados: los estudios presentan la relación directa entre la salud mental de los ancianos institucionalizados y su implicación social. También demuestran como es importante la evaluación y la intervención psicológica en las instituciones de apoyo a los mayores. Los signos de depresión actúan negativamente en la calidad de vida de las personas mayores y el equipo de atención es un importante recurso de apoyo social. Conclusión: Así, el indicador de implicación social se identifica como uno de los factores que mantienen la calidad de vida. Se entiende que la configuración de residencias larga permanencia para mayores debe ser una parte integrada de la sociedad y de las familias como recurso de salud mental. (shrink)

O texto discorre sobre algumas referências feitas por Espinosa aos fenômenos astronômicos, a partir de vínculos ontológicos efetuados por certos historiadores e estudiosos (desde Bayle a Jacobi) entre o pensamento espinosano e o de Giordano Bruno – em particular os elementos que se referem à questão do panteísmo. O pensamento de Espinosa, assim como a ótica, postula que o infinito não é uma harmonia e que a substância infinita (potência infinita de produzir infinitas coisas em infinitos modos) abrigaria um mundo (...) sob a lua e outro acima, mas apenas um mundo único, indeterminado e aberto. Propõe-se uma concepção do espinosismo como uma “encruzilhada” entre céus e terra, que não submete a ciência dos fenômenos celestes à ciência dos afetos, nem esta àquela. (shrink)

This review shows the various tools used to implemente the food quality system in food establishments. Presenting the various laws that subsidize this process, establishing criteria and instrumentes for a correct implementation of the quality system in order to offer adequate hygiene processes in the production of safe food, in addition to favoring the maintenance of companies in the consumer market. The implementation of food safety management systems such as Good Manufacturing Practices (GMP), Standard Operating Procedures (SOP) e Hazard Analysis (...) and Critical Control Points (HACCP), in order to guarantee the safety of the food served and portray the organization of the company. It is essential to implement these systems ensuring the quality of the servisse (planning, control and improvement). In order to achieve healthy criteria related to foodstuffs, it is necessary to implement quality programs as prerequisites of the Hazard Analysis System and Critical Control Points in food services. Regulating and inspecting are just a few points that guarantee food security, since food that does not pose a health hazard to consumers is considered safe. (shrink)

O artigo aborda o conjunto de mudanças ocorridas no sistema de educação superior e pesquisa francês visando uma caracterização geral da sua atual configuração. Para isso, faz a descrição dos principais processos de reconfiguração do sistema a partir da análise da atual legislação, identificando significativas mudanças no concernente à dimensão estratégica, à programação, ao financiamento, à operacionalização e à avaliação. Assim, destacam-se três esferas sistematicamente articuladas. Para entender as razões subjacentes a tais mudanças, o artigo recupera o contexto global de (...) ajustes internacionais – especificamente o chamado New Management Programme (NPM), para, a partir tais evidências, situar o novo quadro cartográfico da educação superior na França. Concluindo que as transformações em andamento fazem parte, por um lado, de uma tendência global no setor, envolvendo elementos econômicos, a questão do modelo de financiamento público, a gestão de recursos humanos em uma lógica de competição e a sofisticação dos mecanismos de controle do trabalho acadêmico. Por outro lado, há mudanças também pelo prisma da ressignificação do papel das universidades enquanto protagonistas na produção de soluções inovadoras e de impacto socioeconômico. As duas tendências pesam sobremaneira para um dos pilares mais importantes das instituições de ensino superior e pesquisa, a saber, a questão da autonomia. (shrink)

O movimento dos secundaristas brasileiros e o momento sofístico: uma nova história começa a ser contada 1 Resumo: A partir das proposições de Arendt delineamos o momento sofístico como um instante no qual a intersecção entre os termos riqueza, liberdade e poder possibilita aos indivíduos se engajarem na esfera política permitindo assim que influenciem nas decisões. O objetivo deste trabalho é argumentar que o momento orquestrado pelos estudantes brasileiros pode ser considerado também um momento sofístico tal qual o vimos acontecer (...) no século de Péricles, evidenciando assim a necessidade de uma formação que abarque uma pedagogia retórica para que esse momento seja aproveitado em sua plenitude. As ações do movimento secundarista evidenciaram o peso da comunicação demandando assim uma educação retórica, a qual inclui não só a formação na palavra em seu sentido dialógico e persuasivo, mas também raciocínio e deliberação, capacidades tão caras ao desenvolvimento do ethos democrático, por sua vez imprescindível para a edificação plena de um modo democrático de vida.Palavras-chave: Momento sofista. Educação. Movimento secundarista. Retórica. Kairós 1 A pesquisa contou com apoio da Fundação de Amparo à Pesquisa do Estado de São Paulo. Brazilian high school students’ movement and the sophistical moment: a new story begins to be told1: Drawing from the propositions of Arendt this work delineates the sophistical moment as an instant in which the intersection between the terms wealth, freedom and power enables individuals to engage in the political sphere thus allowing them to influence decisions. The aim of this work is to argue that the moment orchestrated by the Brazilian students can also be considered a sophistical moment as we have seen it happen in the century of Pericles, thus evidencing the necessity of a formation that embraces a rhetorical pedagogy. The actions of the high school movement evidenced the significance of communication, thus demanding a rhetorical education, which includes not only the formation of the word in its dialogical and persuasive sense, but also reasoning and deliberation. Those capacities are so important for the development of the democratic ethos which is indispensable for the full building of a democratic way of life.Keywords: Sophistical moment. Education. High school movement. Rhetoric. Kairos Movimiento de los secundarios brasileños y el momento sofístico: una nueva historia comienza a ser contada1 Resumen: A partir de las proposiciones de Arendt, delineamos el momento sofístico como un instante en el que la intersección entre los términos riqueza, libertad y poder permite a los individuos participar en la esfera política, lo que les permite influir en las decisiones. El objetivo de este trabajo es argumentar que el momento orquestado por los estudiantes brasileños también puede considerarse un momento sofístico como lo hemos visto en el siglo de Pericles, lo que evidencia la necesidad de una formación que abarque una pedagogía retórica. Las acciones del movimiento secundario evidenciaron el peso de la comunicación, exigiendo así una educación retórica, que incluye no solo la formación de la palabra en su sentido dialógico y persuasivo, sino también el razonamiento y la deliberación, así como las capacidades para el desarrollo del espíritu democrático, para su desarrollo. indispensable para la plena construcción de un modo de vida democrático.Palabras-clave: Momento sofista. Educacion. Movimiento de los secundaristas. Retórica. Kairos Data de registro: 08/08/2019Data de aceite: 24/04/2020. (shrink)

El presente trabajo indaga las condiciones históricas e ideológicas de la excomunión de Spinoza en 1656, y la vinculación de este episodio con las discutidas influencias de Van den Enden, Juan de Prado o Isaac la Peyrère en la temprana heterodoxia del joven Baruch, según las clásicas tesis de investigadores como Madelaine Francès, I. S. Rèvah, Jacob Teicher, Carl Gebhardt o, más recientemente, Richard Popkin, Josef Kaplan y Steven Nadler. A partir de este relevamiento historiográfico se sugiere una motivación “democrática” (...) en el fondo de la segregación de Spinoza por la Sinagoga y su puesta fuera de comunidad. (shrink)

En una carta del 20 de julio de 1664 Spinoza le relata a su amigo Peter Balling un sueño con “cierto brasileño, negro y sarnoso”. Tal vez sea esa la única mención en la obra spinozista que refiere al Nuevo Mundo, donde Holanda poseía colonias. A partir de ese sueño, el presente trabajo inquiere sobre la coexistencia de las filosofías modernas de la libertad con la esclavitud real de miles de seres humanos en América, y en particular sobre el silencio (...) de Spinoza en relación con la trata de esclavos africanos en tierras americanas. (shrink)

Procuramos mostrar a importância do conceito de compreensão (Verstehen) e de ver-como (Sehen als) na argumentação das Investigações Filosóficas sobre a linguagem, a significação e o mundo. Investigando como a articulação no modo de perceber um aspecto recoloca de uma nova maneira o significado do que seja o sentido de algo ou, em outras palavras, do que seja a percepção.

O propósito deste trabalho é enfrentar o seguinte problema: que possibilidades a autonomia e a descentralização educacional apresentam para uma efetiva educação no Estado Democrático de Direito? Construir autonomia a partir de uma descentralização educacional implica “mudanças culturais” profundas nas pessoas. Assim, o presente trabalho objetiva discutir sobre a autonomia e a descentralização educacional. O conceito de descentralização e autonomia indicam a importância para o Estado Democrático de Direito. O método de trabalho foi o hipotético-dedutivo versando sobre o conceito de (...) autonomia que consiste na construção de conjecturas e situações que permitem alcançar os objetivos da pesquisa. (shrink)

El presente texto trata sobre el vínculo entre spinoza y el judaísmo contemporáneo. Para ello, considera tres relatos de escritores judíos en los que spinoza aparece como figura central y una polémica reciente sobre spinoza y los judíos que tiene por referentes a Jean-Claude Milner e Iván Segré, no exenta de implicancias para la actual cuestión palestina.

El presente trabajo explora el estatuto del arte en la filosofía de Spinoza, en el marco de la inversión copernicana que da origen a la estética y del barroco holandés. Si bien el pensamiento spinozista se inscribe en la conversión antropológica, en virtud de la cual lo bello resulta ser un efecto en el sujeto y no una cualidad de los objetos, su comprensión del arte es inasimilable a la “estética” como ámbito diferenciado y autónomo que se consolida en el (...) siglo XVIII, y más bien concibe el arte integrado a la vida y a la experiencia común –a la vez que, en cuanto praxis de origen corporal al alcance de cualquiera, presenta puntos de contacto con las vanguardias históricas del siglo XX–. Spinoza, según se propone en este texto, concibe la producción de “obras de arte” menos como un hecho estético que como una actividad corporal éticamente orientada a la vida buena. (shrink)

Resumen: El presente trabajo explora el estatuto del arte en la filosofía de Spinoza, en el marco de la inversión copernicana que da origen a la estética y del barroco holandés. Si bien el pensamiento spinozista se inscribe en la conversión antropológica, en donde lo bello resulta ser un efecto en el sujeto y no una cualidad de los objetos, su comprensión del arte es inasimilable a la “estética” como ámbito diferenciado y autónomo que se consolida en el siglo XVIII, (...) y más bien concibe el arte integrado a la vida y a la experiencia común -a la vez que, en cuanto praxis de origen corporal al alcance de cualquiera, presenta puntos de contacto con las vanguardias históricas del siglo XX-. Spinoza, según se propone en este texto, concibe la producción de “obras de arte” menos como un hecho estético que como una actividad corporal éticamente orientada a la vida buena.: The present work explores the status of art in the philosophy of Spinoza, within the framework of the Copernican revolution that gives rise to aesthetics and the Dutch Baroque. Although the Spinozist thought is inscribed in the anthropological conversion by virtue of which beauty turns out to be an effect on the subject and not a property of objects, its understanding of art is unassimilable to "aesthetics" as a differentiated and autonomous area that it was consolidated in the eighteenth century, and rather conceived art integrated to life and common experience -at the same time, as praxis of bodily origin within the reach of anyone, presents points of contact with the historical avant-gardes of the twentieth century-. Spinoza conceives the production of "artworks" less as an aesthetic fact than as a body activity ethically oriented to the good life. (shrink)

Spinoza’s philosophy is a philosophy of liberation rather than a philosophy of freedom. Originally and naturally subjected to adversity and servitude, human beings conquer their freedom through political life and thought. The emancipatory perspective that is put into play is based on an ontology that breaks with the classical opposition between freedom and necessity. Rather, the Spinozist construction of freedom dispenses with the notion of “free will”, and subjects it to philosophical review. The freedom that results from the philosophy of (...) immanence is public, a collective lifestyle that establishes the material, social and political conditions for the individual and common power in civil conversation. Spinoza calls democracy the collective existence thus organized, and contrasts it with the «state of solitude». (shrink)

O presente artigo tem como objetivo analisar a problemática inserida no discurso coaching alinhada à lógica neoliberal, o impacto deste pensamento na trajetória dos jovens em formação pelo Programa de Trabalho Protegido na Adolescência (PTPA) e de que modo esse discurso remodela os aspectos da subjetividade do sujeito em desenvolvimento. Para tanto contou-se com material de fonte primária obtido em atividade de pesquisa-ação denominada “Oficina dos Sonhos”, que contou com presença e participação direta dos adolescentes do PTPA que tiveram a (...) tarefa de pensar no local onde residem, como vivem e a perspectiva da transformação de modo lúdico e participativo. Assim, a oficina foi realizada pelo Observatório de Políticas Públicas para Adolescência, projeto de extensão da UERJ, e tornou-se relevante para compreender como a visão social e cultural do adolescente em diferentes contextos pode moldar a realidade dos sujeitos. Este estudo propõe, portanto, analisar a realidade do adolescente inserido na contradição do Estado capitalista, compreender limites, desafios e possibilidades de acesso ao primeiro emprego com condições dignas e tendo seus direitos garantidos, bem como a garantia à construção e continuação de projetos de vida. (shrink)

As facilidades proporcionadas pela tecnologia moderna representam maior liberdade ao indivíduo, pois aumentam as possibilidades de ação. Contudo, os olhares se voltam para ações do homem na sociedade contemporânea, as direções das pesquisas são conduzidas pelo homem, no entanto o uso para o bem ou mal não está na técnica e sim centrada nas escolhas do ser humano. A tecnologia moderna possui rapidez na difusão do conhecimento, bem como proporciona a possibilidade de melhoramento e aperfeiçoamento da técnica, porém com esse (...) avanço o ser humano se fascina em sua liberdade e onipotência ante as novas tecnologias, que cada vez mais ameaçam a própria vida, em seu sentido essencial. A revolução genética, por exemplo, avança com desconfiança em razão da imprevisibilidade de seus resultados. Portanto, a técnica moderna, enquanto objeto tecnológico, é o resultado da transformação das necessidades do homem em objetos e a sua dependência em relação às novas tecnologias causa várias patologias que podem levar a vida ao seu extermínio. (shrink)

Escrito em 1963, três anos depois do seminário sobre A ética da psicanálise, o texto de Jaques Lacan, Kant com Sade, possibilita férteis discussões a respeito da prática analítica. Quais os limites desta prática? Qual é a razão que a sustenta? A prática analítica é um saber, uma ética ou uma terapêutica? Quais os pressupostos que orientam a sua ação? É evidente que não dispomos de condições necessárias e suficientes para respondermos a tais perguntas no limite de um artigo, tampouco (...) temos a pretensão de fazê-lo. Entretanto, as tomaremos como bússola em busca de pistas sobre a prática analítica lacaniana e o solo em que repousa até a década de 1960. A partir do texto Kant com Sade e do Seminário VII, A ética da psicanálise, ambos escritos por Lacan, buscaremos as semelhanças e diferenças irreconciliáveis entre a lei moral kantiana, a vontade de gozo sadeana e a ética psicanalítica, apontando que é a partir das consequências práticas, efetuadas pelo Marquês de Sade, da aplicação de uma razão pura, tal qual proposta por Kant, que Lacan buscará um novo horizonte para a prática analítica não mais baseada no desejo puro. Nesse sentido, tanto o filósofo alemão Immanuel Kant quanto o escritor francês Marquês de Sade, contemporâneos dos ares da modernidade, expõem um princípio universal pelo qual a ação é valorada. Princípio cuja execução evidencia sua dimensão ética, política e, com Lacan, clínica. Nessa pista, faremos uma discussão a propósito da perversão e da melancolia como limites à prática analítica. (shrink)

Book MARY, André. Os antropólogos e a religião. Trad. Lúcia Mathilde Endlich Orth. São Paulo: Ideias e Letras, 2014. ISBN 978-85-6589-369-5.

Marcel Mauss claims in his work A General Theory of Magic that the best way to work with the concept of magic is discussing it in comparison to religion or comparing it to religion. Thus, first this paper aims at presenting a theoretical study with a primary nature, whose central focus consists in Marcel Mauss’s studies on the theme of magic, through the elements that constitute it, which are, according to the author: the magician, the acts, and the magical representations. (...) In the second moment, it proposes to conceptualize the term religion. When addressing the definition of religion's constituents as a phenomenon, a discussion of belief and religious ritual is emphasized. Finally, the relation between religion and magic is introduced through a basic comparative exercise and its impacts are interpreted according to the contemporary religious sense. (shrink)

Epistemic justification has been widely accepted as both a gradational and relational notion. Given those properties, a natural thought is to take degrees of epistemic justification to be probabilities. In this paper, we present a simple Bayesian framework for justification. In the first part, after putting the model in an evidentialist form, we distinguish different senses of “being evidence for” and “confirming”. Next, we argue that this conception should accommodate the two relevant kinds of qualitative confirmation or evidential support. In (...) the second part of the paper, we discuss the claim that this view is unable to satisfy the modified version of the conjunction closure for beliefs in probabilistically independent propositions. We defend that the underlying assumption on which this objection depends leads to an improper reading of the concept of epistemic probability. After providing a better interpretation of it, we put forward a rationale, which is based on the notion of conditional uncertainty, in support of a more plausible and restricted version of the closure of justification under conjunction. (shrink)

Este artigo apresenta estudos sobre o hibridismo presente na poesia simbolista de Florbela Espanca (1894-1930). Temos como objetivo apresentar os resultados de uma investigação realizada sobre os traços híbridos que estão presentes nos sonetos Este Livro..., Eu, Mais Alto, Vaidade e Torre de Névoa, observando de que maneira tais traços se apresentam em cada soneto, suas influências e a contribuição de diferentes estéticas na construção da poesia de Florbela Espanca.

A discussão por mudanças na educação brasileira é tema recorrente desde a “descoberta” do Brasil. Com o advento da pandemia do novo Coronavírus, percebeu-se, por exemplo, a intensificação da tentativa de regulamentar o homeschooling no Brasil como um modal educacional, justificando, assim, a necessidade de discussão a respeito de uma propositiva de educação escolar domiciliar. Nesse viés, o presente estudo teve por objetivo compreender os elementos constitutivos do homeschooling no Brasil. Com base em pressupostos críticos e fazendo uso de estudo (...) bibliográfico e análise documental, o corpus teórico utilizado foi de Lubienski (2007), Roldão (2007), Saviani (2003; 2008), entre outros, tendo como referência o levantamento nas bases de dados ANPEd, CAPES e BDTD. Como recorte temporal no período 2019-2021, concluiu-se que o ensino domiciliar seria um retrocesso para a educação brasileira, aumentando a desigualdade social outrora existente, além de acarretar perdas irreparáveis para os estudantes. (shrink)

Este relato de experiência discute um eixo de um projeto de ensino, pesquisa e extensão multi e interdisciplinar sobre educação e humanização da morte. Trata-se de ações da Psicologia destinadas à saúde mental dos trabalhadores do serviço funerário da cidade de São Paulo. A intervenção dividiu-se em duas etapas: visitas aos cemitérios, para aproximação daqueles pesquisadores à realidade e às demandas desses servidores; e oficinas com técnicas de dinâmica de grupo. Estas aconteceram por cinco meses, contaram com 130 participantes — (...) motoristas, sepultadores, “veloristas”, supervisores e gestores de recursos humanos — e tiveram como facilitadoras as integrantes da graduação e da pós-graduação em Psicologia. A análise das oficinas evidenciou, da parte dos servidores, sensibilização para suas necessidades em favor da saúde mental, percepção do valor de cuidado e humanização em suas relações profissionais e pessoais. Ademais, ações como essa realçaram a relevância de frequente acolhimento psicólogico a trabalhadores de serviços funerários. (shrink)

What is the conception of the human body underlying the Transhumanismproject? This question guides the present analysis undertaken from a philosophicalinterdisciplinary perspective. Inspired by Le Breton and Morin’s hypotheses about the complexity of the human body, we criticize mechanisticconception of the living body underlying the Transhumanism project. Implications ofthe Transhumanism project for personal identity are proposed based on hypotheses ofcomplex systems theory as a starting point for critical reflection on a possible gloomyfuture envisioned by the unnatural/artificial development of the transhuman (...) body. (shrink)

Among the corpus of extant Greek works attributed to Gregory the Wonder-worker is a little treatise about the soul addressed to a certain Tatian. A fragment of the same work, which is missing its introductory preface, appears among the works of Maximus the Confessor. In addition, there are two manuscripts of a Syriac translation that also lack the introductory preface. One of these Syriac manuscripts was found at St. Catherine’s at Mt. Sinai and dates from the seventh century, which indicates (...) that the attribution of the work to such a late figure as Maximus the Confessor is incorrect. Yet the work, which I shall call De animafor the purpose of this inquiry, does not exhibit many obvious linguistic parallels with the admittedly quite small extant corpus of Greek works that are securely attributed to Gregory. Moreover, no early external evidence confirms that Gregory indeed wrote a treatise on the soul. In several of the Greek manuscripts as well as in the Syriac manuscripts the work remains unattributed to any author. In this paper I shall argue that: 1. earlier arguments that De anima depends on Nemenius of Emesa’s De natura hominis are dubious 2. the work displays some linguistic parallels with the extant works of Justin Martyr, which may suggest that it was directed at Justin’s student, Tatian the Syrian, either by Justin himself or by another student of Justin. (shrink)

Tatians nach der Mitte des 2. Jahrhunderts n. Chr. entstandene "Rede an die Griechen" ist die wortgewaltige und inhaltlich vehemente Attacke eines gebildeten Christen gegen die gesamte hellenische Kultur- und Götterwelt; sie bildet damit bereits einen Vorläufer der umwälzenden geistigen Auseinandersetzungen zwischen religiös-paganen Traditionen und Christentum im 4. Jahrhundert n. Chr. Der Band bietet eine Einführung in den Autor und sein Werk sowie in seine hier im Mittelpunkt stehende Schrift, danach den griechischen Originaltext (gegenüber früheren Ausgaben gründlich revidiert) und eine (...) neue deutsche Übersetzung, eine gründliche Kommentierung der zahlreichen inhaltlichen Details, die die Schrift bietet, sowie - im zweiten Teil - eine Reihe von Essays, die die Schrift in ihren theologischen, religiösen und geistesgeschichtlichen Kontext stellen und auch ihre spätere Rezeption beleuchten. (shrink)

Zusammenfassung Ein wichtiger Aspekt des Themas „Religion und Gewalt“ ist der Zusammenhang von Sprache und Gewalt. Sprache kann Gewalt sowohl literarisch- ästhetisch darstellen als auch ausüben, direkt, als psychische Gewalt, oder indirekt, als physische Gewalt, insofern sie zur Ausübung physischer Gewalt „bewegt“. Der vorliegende Beitrag möchte diesen Themenkomplex anhand einer frühchristlichen Apologie, der Rede Tatians an die Griechen etwas genauer untersuchen. Vergleichbare Untersuchungen wurden bisher in erster Linie an christlichen Texten des 4. und 5. Jahrhunderts im Hinblick auf eine in (...) jener Epoche wahrgenommene Zunahme von Intoleranz und Gewaltbereitschaft des Christentums, insbesondere gegenüber Juden, Heiden und Häretikern unternommen. Eine Analyse einer weit früheren Apologie wie der Tatians – sie ist tatsächlich einer der frühesten erhaltenen Texte dieser Art – legt jedoch nahe, dass die Motive für die Verwendung sprachlicher Gewalt differenzierter Art waren und nicht auf eine dem Christentum inhärente Tendenz zur Intoleranz reduziert werden können. Auf dem Hintergrund heutiger soziolinguistischer Forschung sollte die Verwendung sprachlicher Gewalt vielleicht sogar eher als eine Technik zur Deeskalation physischer Gewalt erwogen werden denn als Indiz für eine Tendenz zur Eskalation physischer Gewalt. (shrink)

This provocative work provides a radical reassessment of the emergence and nature of Christian sexual morality, the dominant moral paradigm in Western society since late antiquity. While many scholars, including Michel Foucault, have found the basis of early Christian sexual restrictions in Greek ethics and political philosophy, Kathy L. Gaca demonstrates on compelling new grounds that it is misguided to regard Greek ethics and political theory—with their proposed reforms of eroticism, the family, and civic order—as the foundation of Christian sexual (...) austerity. Rather, in this thoroughly informed and wide-ranging study, Gaca shows that early Christian goals to eradicate fornication were derived from the sexual rules and poetic norms of the Septuagint, or Greek Bible, and that early Christian writers adapted these rules and norms in ways that reveal fascinating insights into the distinctive and largely non-philosophical character of Christian sexual morality. Writing with an authoritative command of both Greek philosophy and early Christian writings, Gaca investigates Plato, the Stoics, the Pythagoreans, Philo of Alexandria, the apostle Paul, and the patristic Christians Clement of Alexandria, Tatian, and Epiphanes, freshly elucidating their ideas on sexual reform with precision, depth, and originality. Early Christian writers, she demonstrates, transformed all that they borrowed from Greek ethics and political philosophy to launch innovative programs against fornication that were inimical to Greek cultural mores, popular and philosophical alike. The Septuagint's mandate to worship the Lord alone among all gods led to a Christian program to revolutionize Gentile sexual practices, only for early Christians to find this virtually impossible to carry out without going to extremes of sexual renunciation. Knowledgeable and wide-ranging, this work of intellectual history and ethics cogently demonstrates why early Christian sexual restrictions took such repressive ascetic forms, and casts sobering light on what Christian sexual morality has meant for religious pluralism in Western culture, especially among women as its bearers. (shrink)

The Synoptic Problem is a puzzle that scholars have desired to solve since the 18th century. The discussion has a religious background, because it is about the first three canonical Gospels of the Church, namely Matthew, Mark and Luke, which came to be called the Synoptic Gospels. The discussion, in the most basic context, concentrates on the point that there is a possible relationship or connection between the Synoptic Gospels and that each one is substantially similar to another but at (...) the same time includes different aspects. This theoretical discussion separates the Gospel of John from the Synoptic Gospels and does not see it as a main source for the history of Jesus. The method of discussion is based on the reading of the Synoptic Gospels from a birds-eye-view, as seen together, and as comparatively in relation to each other. The aim of the discussion is to reach accurate historical information about Jesus and the birth of Christianity by analyzing the possible relationship between the Synoptic Gospels through their sources. Several hypotheses have been proposed for the solution of the Synoptic Problem. However, all the modern studies in the context of the problem are carried out by Western scholars. In other words, Synoptic Problem is a relatively unknown subject in the Turkish academic circles. So in this paper the aim is to draw the attention of the Turkish academy to the substance and framework of the Synoptic Problem through an introductory survey. In addition, some results that can be reached in this context will be exemplified by getting help from the redaction criticism. Summary: The Synoptic Problem is a puzzle that scholars have been trying to solve since the 18th century. The discussion has a religious background, for it is about the first three canonical Gospels of the Church (namely Matthew, Mark, and Luke, which are called the Synoptic Gospels). The discussion, in the most basic context, concentrates on a possible relationship or connection between the Synoptic Gospels and that each one is substantially similar to another one, but at the same time including different aspects. This theoretical discussion separates the Gospel of John from the Synoptic Gospels, and does not see it as a main source for the history of Jesus. The method of this discussion is based on the broad reading of the Synoptic Gospels as well as a comparison in relation to each other. The aim of the discussion is to reach accurate historical information about Jesus and the birth of Christianity by analyzing the possible relationship between the Synoptic Gospels through their sources.The traditional four Gospels have been debated since ancient times. There have been many dimensions of these discussions. However, whether the Gospels contain contradictory information or not has always been at the forefront. Pagan writers, such as Celsus or Porphyry, criticized the Gospels in this respect. Christian writers, such as Marcion or Tatian who lived in the second century when the Gospels were not seen as canon yet, raised some suggestions based on the doubts that the Gospels were incompatible with the Jewish scriptures and contained contradictions among themselves. Marcion included a single Gospel that was close to the Gospel of Luke in his New Testament canon. Tatian made a mixed version of the four Gospels. In the next stage, the contradictions in the Gospels were explained by the Christian writers, such as Origenes or Augustine. However, the four Gospels were more prominent in this new era and they were regarded as canons by the Church. Therefore, the Christian writers’ approach to the Gospels also began to change. Origen emphasized allegorical interpretation which had been known since the Jewish philosopher Philo (d. 50) in Alexandria. Thus, he wanted to protect the contradictory texts from being seen as the source of the problem. He argued that the problem was the human mind that could not grasp the allegorical mystery of the text or the narrative in the text. Augustine had a similar approach with the suggestion that the Gospels should be read by a faithful heart. According to Augustine, it is natural that the Gospels reflect different characters because the Gospel writers describe Christ differently. In order to be able to comprehend the divine meaning in these texts, the Gospels must be read in a spiritual mood. After all, all these Christian writers aimed to respond to the criticism by the pagan writers regarding the Gospels, as well as the current suspicions in the minds of Christians.Origen was the first Christian thinker to devote an effort to solve the debates on the Gospels in a logical and systematic way. As for Augustine, he was the starting point of the Synoptic Problem since Augustine was the first to mention the links between the Gospels texts, namely the idea that the authors of the Gospels may have used each other as sources. However, in the modern sense, the Synoptic Problem has been transformed into an academic discipline by the intellectuals who followed the path of Enlightenment thinkers, such as Reimarus (1684-1768), Lessing (1729-1781), Griesbach (1745-1812), and Eichhorn (1752-1827). Because modern researchers differ from old writers based on Church ideologies, they began to demolish traditional beliefs about the Gospels. Thus, the effort to harmonize incompatible narratives in the Gospels is left aside. Indeed, the ancient writers put a lot of effort into it. Now, in the places where indirect relations can be established between the Gospels, the idea of finding the common hypothetical sources of these Gospels is prominent. The claim that the Gospels were directly connected to Jesus as a historical figure has been gradually faded away. The basis of the Synoptic Problem is the comparative reading of the Synoptic Gospels. In the modern sense, this comparison and its interpretation was made by J. J. Griesbach (1745-1812) for the first time. Griesbach was the first scholar to compare Matthew, Mark, and Luke in a way to create a synopsis. His comparison is based on a reading done by placing several passages or narratives from the Gospels side by side.Many hypotheses have been put forward for the solution of the Synoptic Problem. Two-Source Hypotheses, Four-Source Hypotheses, and Farrer Theory are the most popular ones among researchers. These views are based on Marcan Priority. In this context, independently from each other, Matthew and Luke used Mark’s text as their sources. Also, according to the Two-Sources and Four-Source Hypotheses, the authors of Matthew and Luke used another written document as their sources. This document is named the “Q” which derives from the German word “Quellen.” In this way, it is assumed that the Q-document and the Gospel of Mark are the sources of the Gospels of Matthew and Luke.The writers of the Gospels wrote their own texts by using written and oral sources. One of the scholarly methods is the redaction criticism that explores how the Gospel writers shaped the old literary documents by arranging, re-shaping, and revising them. This theory looks at whether the source used by an author is known and available today in order to understand whether how the author used his sources would provide important clues about his tendencies or ideologies. In this regard, the theory of the Marcan priority can be rendered functional along with the redaction criticism. In doing so, it is possible to reach important conclusions about Jesus and the birth of Christianity, as well as the theological and ideological ideas of the unknown authors of the Gospels of Matthew and Luke. First of all, the authors of Matthew and Luke used Mark’s text as their sources. Secondly, we have these three Gospels today. And finally, the ways in which the writers of Matthew and Luke shaped the text, phrases, or expressions of Mark reveal important results about their thoughts. The analysis shows that the authors of Matthew and Luke sometimes made additons that could be called interpolation to Mark’s text; sometimes they wanted to censor some statements in Mark; sometimes they tried to explain or clarify some statements in the Mark, or sometimes they tried to blur clear expressions and expositions in Mark's text. These authors did not do such things without a reason. They wanted to reshape Mark’s text in accordance with their theological understanding of Jesus as Christ. In this context, according to some expressions in Mark, Jesus' power had a limit. The authors of Matthew and Luke did not find these statements appropriate, because they changed Mark’s some statements to create an impression that Jesus’ power was not limited. This proves that the authors of Matthew and Luke re-arranged their resources to present Jesus as a superhuman being. Similarly, in Mark, there are lines in which Jesus declares his loyalty and servitude to the God of Israel. In such passages, he presented his personality in a low Christology context against God. However, the authors of Matthew and Luke were disturbed by such statements, because they intervened in these statements in Mark. They wanted to change some of the meanings and contexts in Mark’s text through such interventions and presented Jesus as Christ in a high Christological context to their readers. In the end, all these researches also responded to the question of to what extent the Gospels provide reliable information on a historical basis. (shrink)

This article argues that a group of fourteen female statues seen in the Theatre of Pompey in Rome by Tatian belonged to Greek female poets. This group, along with the statues representing the fourteen nationes vanquished by Pompey, and certain groups of statues in the Forum of Augustus should all be ascribed to the influence of the Hebdomades of Pompey's familiaris Varro.

El marco y los personajes de las descripciones del más allá que encontramos en las obras de Luciano, que ponen un énfasis especial en las decisiones de Radamantis como juez de los seres humanos, muestra un tipo de moralidad que puede analizarse tanto desde la perspectiva de los modelos grecoromanos tradicionales como desde el enfoque de otros contextos religiosos nuevos del Imperio Romano. Los apologistas cristianos, por otro lado, entre otros Taciano en su Oratio ad Graecos, insisten en distinguir claramente (...) entre el juicio de Radamantis y el del propio Dios. Tanto uno como otro enfoque reciben la influencia del mito griego y de la manipulación de Platón de este mito. La pérdida de la antigua función del mito entre los paganos y la existencia de ideas cristianas propias relativas a la vida después de la muerte pueden haber provocado que un escritor como Luciano haya encontrado en la vida en el más allá uno de sus temas favoritos. The framework and the characters of Lucian's descriptions of the afterlife, focusing in particular on the decisions of Rhadamanthys as a judge of human beings, show a kind of morality which can be analyzed both from the perspective of traditional Graeco-Roman standards and from that of the new religious contexts of the Roman Empire. Christian apologists, on the other hand, like Tatian in Oratio ad Graecos, insist on distinguishing clearly between the judgment of Rhadamanthys and that of God himself. Both views of the afterlife are influenced by Greek myth and by Plato's manipulation of it. The loss of the ancient function of myth among the pagans and the real presence of Christian issues regarding the afterlife may have caused a writer like Lucian to reflect on the real sense of the afterlife. (shrink)

The belief that primitive men lived like beasts and that civilisation developed out of these brutal origins is found in numerous ancient authors, both Greek and Latin. It forms part of certain theories about the beginnings of culture current in late antiquity. These are notoriously difficult to trace to their sources, but they already existed in some form in the fifth century b.c. One idea common to these theories is that of progress, and for this reason a fragment of Xenophanes (...) is sometimes cited as their remote prototype: ‘The gods did not reveal all things to men from the beginning; instead, by seeking, men discover what is better in time’. Mainly on the strength of this fragment, Ludwig Edelstein devoted the first chapter of his book The Idea of Progress in Classical Antiquity to Xenophanes, and W. K. C. Guthrie has even declared that there is good reason to attribute to him a fuller account of progress, one that would include details found in later authors who speak of the early life of mankind. One of these details is the statement that the life of primitive men was ‘brutal’ or ‘beastlike’ . In these authors the implication of that term varies from ‘unschooled in the basic crafts’ to ‘inhumanly violent and bloodthirsty’. In one sense or the other it is repeatedly encountered in ancient references to this subject. Accounts of primitive brutishness which make use of the word θηριώδης (or θηριωδς can be found in the Suppliants of Euripides, in the Hippocratic treatise On Ancient Medicine, in three passages of Diodorus, one of which is thought by some to contain Democritean doctrine, in four passages of Isocrates, in a fragment from a satyr-play Sisyphus which the ancient sources attribute variously to Euripides and to Critias, in a fragment of Athenion, in a second-century inscription, in Plutarch, in Tatian, in Themistius, and in a scholion to Euripides. (shrink)

Pseudo-Archytas.--Iamblichus.--Proclus.--Damascius.--Simplicius.--Plutarch.--Tatian.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 126.1 (2005) 138-142 [Access article in PDF] Kathy L. Gaca. The Making of Fornication: Eros, Ethics, and Political Reformin Greek Philosophy and Early Christianity. Hellenistic Culture and Society 40. Berkeley and Los Angeles: University of California Press, 2003. xviii + 359 pp. Cloth, $60. As the current attention to same-sex marriage attests, religious communities and politicians today are concerned with sexual activity and rules, viewing (...) [End Page 138] them as correlated with particular kinds of social orders and values. Since second-wave feminism and Foucault, classicists and historians of early Christians have given considerable attention to how ancients themselves were concerned with sexual activity and its bearing on social, political, and religious life. Kathy Gaca's study contributes fresh insights about the saliency of religious ideology to understanding the different kinds of "sexual blueprints" produced by Greek philosophers, biblical authors and their interpreters, and early Christians. The Making of Fornication takes as its starting point a challenge to Foucault's argument for fundamental continuity in sexual morality between Greek and early Christian thought. Gaca argues instead that historically successful forms of Christianity are more discontinuous than continuous with Greek philosophy.Porneia exemplifies the break Gaca charts: "the Greek biblical sense of 'fornication' should not be confused with in the non-biblical Greek sense.... as 'fornication' requires biblical monotheism to be intelligible as a sexual rule, insofar as sexual intercourse and procreation are fornicating, and forbidden, by virtue of not being dedicated to the Lord alone. In the non-biblical Greek sense, however, means 'prostitution' and has nothing to do with worshipping God alone" (20). Sexual activity in non-biblical Greek understandings was nonetheless closely linked to piety, and philosophers crafted their moral sexual visions in accordance with their understandings of how sexual desires, practices, and reproduction relate to the gods and cosmic order. Gaca argues that the combination of Greek biblical ideas and non-biblical Greek associations of sex with the gods led to Christian "practices of intense sexual asceticism among converted Greeks and other gentiles.... Since alien gods such as Aphrodite remained so potent a presence in human sexuality, it seemed critical to put an end to exercising her sexual energy rather than to defy God" (304). She sees this ascetic trend differently expressed in the first-century writings of Philo of Alexandria and Paul of Tarsus and the second-century writings of the Christians Tatian and Clement of Alexandria.This three-part work unfolds as a study of different views about sexual activity, even as it builds a larger argument about "the motivating philosophical and religious principles behind Christian sexual asceticism" (9). In each part's chapters, Gaca charts the range of visions for how sexual activity does and should correlate with social order held by Greek philosophers (Part 1: Platonic, Stoic, and Pythagorean), biblical texts and their interpreters (Part 2: Septuagint, Paul of Tarsus, and Philo of Alexandria), and three second-century Christians (Part 3: Tatian, Clement of Alexandria, and Epiphanes).For Gaca, Tatian and Clement of Alexandria craft their respective Christian ideals in monogamous heteroerotic, reproductive terms adapted from biblical traditions as well as some aspects of Platonic and Pythagorean thought (notably an emphasis on the regulation of sexual desire and procreative ideal for sex, respectively); their two versions of sexual norms (Tatian rejecting all sexual activity, Clement conceding only non-libidinous procreative marital sex) should be understood as a response to the religious associations of sex and sexual desire [End Page 139] among gentiles, especially Greeks (303-304). Epiphanes represents a historically unsuccessful alternative trajectory for early Christian sexual norms, in its basic presuppositions (of egalitarianism as a norm for community which extends to a rejection of marriage), in its relationship to Greek philosophy (in continuity with many early Stoic ideals about egalitarian communalism), and in its interpretation of Paul (using Gal. 3:28 as an interpretive key over 1 Cor. 6:18).In Part 1 Gaca aims to correct for a lack of attention to early Stoic material among classicists and ancient historians... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Women Poets and the Origin of the Greek Hexameter W. ROBERT CONNOR A very considerable question has arisen, as to what was the origin of poetry. —Pliny the Elder, Natural History 7.57 i. a road trip with pausanias Tennyson called the dactylic hexameter “the stateliest measure / ever moulded by the lips of man,” but he did not say whose lips first did the moulding. Despite much arguing we (...) do not know for sure where it came from, or who developed it. But some ancient Greeks did, or thought they did. For them, the hexameter came with a personal history, a legendary one to be sure, but no less powerful for that. The legend, moreover, started with a woman poet. The trail that leads to this is a long and devious one, but a good guide presents himself, Pausanias, author of A Greek Guidebook (Hellados Periegesis). Although he is now valued primarily as a quarry cordoned off for topographers and archaeologists, he had a strong interest in poets, especially women ones. These include Sappho, of course, the valiant Telesilla of Argos of whom he tells two stories (2.20.8, and 2.35.2), and Praxilla of Sicyon (3.13.5). In his account of Boeotia he mentions another woman poet of the fifth century before our era, Corinna of Tanagra. She, he says (9.22.3f.), once defeated Pindar in a poetry contest, and was, he thinks, the most beautiful woman of her time, judging by a statue of her he had seen. He also speaks of Myro of Byzantium (9.5.8). Pausanias was confident that she had written epic and elegiac verse. arion 27.2 fall 2019 Pausanias chooses, moreover, to end his work with an enigmatic story about another woman poet, Anyte of Tegea. He had not mentioned her in his lengthy account of her home town in the mountains of Arcadia, but now her story seems to speak to him. It is set at a ruined shrine of Asclepius near the port town of Naupactus. The reason that Anyte had come there was a strange one: She had had, he says, a vision—not a dream, but a real vision—at the end of which she found herself holding a sealed tablet addressed to one Phalysius of Naupactus. He was, it turns out, a prosperous citizen of the town, but was going blind. Anyte made the journey, surely not an easy one, and delivered the tablet. As soon as Phalysius broke its seal, he found he could make out the letters—a wondrous improvement in his vision, which he attributed to the healing god Asclepius. That is why he built the shrine that Pausanias saw many years later. And the content of the message? Give Anyte two thousand gold staters. Phalysius did so. End of story. End of the Guidebook. So, indeed, Pausanias paid attention to women poets, and there were plenty of them to pay attention to. There is good evidence of a vibrant tradition of women’s poetry among the ancient Greeks. Pausanias is not the only writer of his time to note this. In fact, if on his journeys Pausanias had encountered the well-travelled rhetorician Tatian, the two near-contemporaries could have challenged one another to see who could name the largest number of women poets and identify the sculptors of statues honoring them. Tatian might have won, to judge from his Address to the Greeks, ch 33. But then, Tatian had an agenda. As a convert to a “barbarian” cult he wanted to show that his co-religionists had precedents for respecting women’s intellects: “My object in referring to these women is, that you may not regard as something strange what you find among us, and that, comparing the statues which are before your eyes, you may not treat the women with scorn who among us pursue philosophy.” So much for the Christian Tatian. Did Pausanias have an agenda, too? His stories of two women from Delphi, Boio 86 women poets and the origin of the greek hexameter and Phemonoe, help answer that question. ii. boio’s disruptive poetry when pausanias’s work describes Delphi, the plot thickens. In... (shrink)