En Mi credo pedagógico, ensayo publicado por primera vez en enero de 1897, John Dewey plasmaría aquellas ideas que más adelante, y con gran amplitud, desarrollaría a lo largo de su vida profesional. De corta extensión, pero con una alta carga temática, este “credo” proporciona las ideas que sobre educación, psicología, filosofía y democracia, dejara el célebre pragmatista norteamericano. Es interesante entonces, mediante un análisis de texto , interpretar los mensajes enviados por Dewey en materia de Educación hace (...) más de cien años, para lo cual ha sido pertinente retomar algunas ideas plasmadas por el filósofo y educador norteamericano en su credo y en algunos trabajos de su primer momento académico comprendido entre 1882 y 1898. (shrink)

This study analyzes the meaning of the first article of faith: In the biblical message the unique and true God appears as the ultimate principle of all realities, as the object of the religious sense of all people, as the 'deus ignotus', creator of the universe and provident father of the human race, who, as the 'deus revelatus' manifests himself as the God of Israel, Lord of the covenant and Father of Jesus . Taking into account the Gospel message on (...) the all-powerful God as loving Father, the article studies the theological tradition of the Church, the symbol of whose faith begins with the words: Credo in unum Deum Patrem omnipotentem. God the Father emerges, in the affirmation of Denys of Rome, in the Symbol of the Apostles, in the faith of Nicea and in other documents of Church tradition, as the absolute and infinite reality, transcendant and personal, 'ingenitus aeternus', Principle without principle of the intrinsic divine life and of the history of salvation. The Church language, denying gnostic dualism, identifies the creator God of the old covenant with the merciful Father of the new salvific dispensation. Against patripatian Sabellianism the tradition affirms the distinction between the 'Pater ingenitus' and the only begotten Son. In order to overcome the challenges of modernity and the loss of consciousness regarding the difference between Creator and creature, the Councils of Vatican I and II remain faithful to the 'regula fide. (shrink)

Anselm had a particular interest in the art of painting. He saw a close analogy between physical beauty and rational beauty. Both can be represented—physical beauty by paintings, rational beauty through discourse—and Anselm was especially attentive to the possibility of misrepresentation. Deceptive rhetorical coloring can mislead; unworthy discourse can obscure the truth’s inherent beauty. Yet even when discourse does justice to the beauty it is intended to represent, Anselm places strict limits on the appeal to beauty. For beauty by itself (...) is not reliably persuasive. To one who is already persuaded, however, an appreciation of the rational beauty of the truth strengthens understanding, giving the believer a first-hand feel for the truth that is unmediated by argument. Just as Anselm says Credo ut intelligam, I believe in order that I might understand, so too he could say Credo ut mirer, I believe in order that I might be awe-struck. (shrink)

Protestantism came to Ukraine on a foreign, Polish-German basis and, to some extent, because of this, the Reformation currents failed to kidnap the Orthodox Church in Ukraine. Moreover, they even brought to it the mediating benefit of arousing interest in dogmatic disputes, acquainted with new forms and methods of religious struggle in upholding their religious doctrine.

At first sight one might be tempted to regard Descartes' "cogito ergo sum" as logically true by existential generalisation. This however would neither exhaust the specific epistemic content of "cogito" nor reveal the philosophical peculiarities of "sum" which the author takes to have two ontologically different meanings. The full sense of "cogito ergo sum" finally turns out to be "Credo* me* cogitare ergo scio* me* $\text{esse}_{1/2}$ ". Furthermore this proposition can formally be proved to be true by means of (...) epistemic logic. (shrink)

Does religious belief differ in any interesting way from other kinds of belief? For now, take ‘belief’ to mean how one takes the world to be, on the basis of which they act. Call beliefs like this ‘ordinary beliefs’. There are also more complicated, or abstract, beliefs. Call such beliefs ‘non-ordinary beliefs’. Are religious beliefs different in any significant or interesting way from what we call ‘standard belief’? Our analysis shows that they are not. Although the content of religious belief (...) is different, and sometimes so is the function, religious beliefs are still mental, dispositional attitudes that aim to provide a correct representation of the world. Therefore, religious beliefs are best understood as a sub-category of standard beliefs, alongside ordinary and non-ordinary beliefs. This account of religious belief provides further insight into the meaning of belief and supports a revision of a strict demarcation between standard and non-standard beliefs. (shrink)

The Constructivist Credo is a set of foundational principles for those wishing to conduct social science research within the constructivist paradigm. They were distilled by Yvonna Lincoln and Egon Guba from their many writings on this topic and are provided in the form of 150 propositional statements. After Guba’s death in 2008, the Credo was completed by Lincoln and is presented here. In addition to the key principles of constructivist thought, the volume also contains an introduction to constructivism, (...) an intellectual biography and complete bibliography of Guba’s work, and a case study using constructivism, showing how the paradigm can be applied to a research study. (shrink)

Bringing together both established and emerging scholars from critical and cultural theory, literature, philosophy, and theology, this book examines the intersection of economics and religion.

"Do I believe to understand or do I understand to believe? From an analysis of chapters II and III of Fides et ratio, and the texts of St. Thomas Aquinas, an analysis is sought that aims to offer a response that reconciles these two ambits within an anthropological perspective.".

In lieu of an abstract, here is a brief excerpt of the content:Ego CredoMichel Serres (bio)Saint Paul combines in one singular person the three ancient formats, Jewish, Greek, and Latin, from which the Western World sprang. A devout Pharisee, he was born in Tarsus into a family of the Diaspora, and educated in Jerusalem under Gamaliel; he observed Mosaic Law and constantly cited the Torah, both Psalms and Prophets, with erudition. It also seems likely that he knew Greek philosophy, at (...) least by way of Philo the Jew, since he wrote and spoke the Greek language and cited some of its authors, saying that he admired its wisdom, practiced its elegance, and dreaded its reason. As a Roman citizen, like his father, he took pride in this status; he must have known Roman Law, since after being sentenced by the imperial courts, he addressed an appeal to them.Saint Paul not only symbolizes the cultural melting pot among Mediterranean sailors, port-merchants, and occasional scholars during the Pax romana; he above all embodies the integral man built by the Law, the Logos, and the Administration, three formats forged in the fires of Hebraic monotheism, Hellenistic rational Wisdom, and Roman Law, themselves respectively shaped by ritual in the Temple, harmony in the Cosmos, and the City-State in the Empire. This triple belonging to an organized society, a systematic world, and an all-powerful god promotes excellent modes of conduct.Triply formatted in this way, Saint Paul, newly named, rose up out of the trinity of his belonging; he traveled the world over, and he invented the coming era. In so doing, he braved three disasters: the persecution of his fellows, the mockery of Greek philosophers on the Areopagus, and his trial and probable execution by Rome. In and through Paul, all the superior and lasting achievements of the Indo-European and Semitic traditions stem from this original bifurcation; the good news he proclaims is incarnated and grafted on him and through him; from him, the branch of a new creature springs forth.Although his ancient formats imply a belonging to three different communities, the new man identifies with none of them in order to create something entirely new. But what? [End Page 1]Belonging and IdentityIn a previous book, I wrote that my identity cannot be reduced to my belonging to certain groups. So do not call me "old man," a male, or a writer, but put me, if you must, in whichever subcategory designates the corresponding age, sex, or profession. Apart from these characteristics, who am I? Me. All the rest, including what the government bureaucracy obliges me to write on my so-called "identity" card, merely indicates some of the subcategories to which I belong.If you confuse belonging and identity, you make a logical error that is certainly serious, but, in the end, relatively benign. Moreover, you set yourself up to make a deadly mistake, that of racism, which consists precisely in reducing a person to one of his groups. We owe this distinction (which is so important that I like to repeat it) to Saint Paul. We owe it to him both in theory, because he elaborates it, and in terms of his life, because the Good News that he brings breaks with the three ancient formats, all three of which were associated with groups."There is neither Jew nor Greek," says Paul, "there is neither bond nor free, there is neither male nor female" (Gal. 3:28). All he mentions here are classes, sexes, languages, or nations—in short, all categories or groups. What he means is that there is no longer any belonging in the earlier sense, leaving only the identity I = I: "But by the grace of God I am what I am" (1 Cor. 15:10).For Paul, the only thing left is this "new creature": I, the adoptive Son of God, through faith in Jesus Christ; I, full of faith and without works, without pride; I, empty, poor, and nothing: universal.Who am I? I am I, and that is all. If we put aside the subcategorical definition of belonging (x å A), the principle of identity becomes evident, not in a formal way, as in the Aristotelian sense of a... (shrink)

During the first Carolingian period, the creed, defined as symbolum, not only signified the political and ecclesiological unity of Charlemagne’s kingdom and then empire, but was also a factor in the organization of theological treatises. The collection of creeds, initially included in Dagulf ’s manuscript — made as a gift for Pope Hadrian I — was widely copied and «corrected» in the Carolingian world. These emendations to the creed reveal the Carolingian desire to defend faith against new «heresies» like adoptianism (...) or Greek pneumatology. (shrink)

Debates in radical cultural praxis reflect conflicting viewpoints on the left. While one might assume that the enormity of the challenges facing the left would lead to a common front this is rarely the case as communist and horizontalist viewpoints clash. This essay addresses new possibilities for thinking about avant-garde art and vanguard politics by considering the recent debates between Slavoj Žižek and McKenzie Wark and further, by looking at the limits of the cultural revolution as we have known it (...) since the late 1960s. The impasse of Occupy Wall Street, Strike Debt, and similar protest movements has led Žižek to shift from a view of the party in terms of the Lacanain Discourse of the Analysis to more general reflections on the Discourse of the Master. The consequent critiques of Žižek that are examined are shown to have evaded his ideas, failing to advance radical cultural praxis beyond postmodernism. On the other hand, one finds that Žižek’s renewal of radical thought is challenging others on the progressive left to do the same. (shrink)

Le livre d’Albert Jacquard, « Dieu ? », fait voir à quel point le langage du credo est devenu inintelligible pour des esprits contemporains. Il oblige à s’interroger sur le sens d’une récitation non comprise, à reconnaître la légitimité de textes plus parlants, mais aussi à contester les limites d’une approche purement objectivante du réel. Cela admis, il reste que c’est l’interprétation du contenu même de la foi qui divise aujourd’hui les croyants les plus sincères, alors que leur apport (...) au débat public semble mieux accueilli que naguère. De nouvelles expressions du message chrétien ne pourront se dégager que peu à peu, sans doute à travers maint tâtonnement. (shrink)

This paper discusses the problematic use of the “pragmatic credo” – defined as a minimal set of basic pragmatist propositions – in practice, especially when facing creation. To do so, we analyze how managers deal with “art-based firms” and provide results from an in-depth case study of a small firm operating in garden art and design (Béjean 2015; 2008). The findings are interpreted in light of previous theoretical developments in management theory (Hatchuel European Management Review, 2(1): 36–47.), as well (...) as symbol theory (Goodman 1968; 1978). They suggest that, while appearing wise and reasonable, the pragmatic credo as embodied in practical management doctrines rather inhibits collective action and masks the necessary revision of symbolic “orders of action”, defined as the way action is itself pre-categorized by a special class of symbols. The paper concludes by providing further insights of how an “epistemology of action” could contribute to enriching both pragmatism and management, especially when action is no longer the solution to resort to but rather the enigma to unfold. (shrink)

Atheïstisch-filosofische poging tot begrip van de relevantie en continuering van christelijke religiositeit in een moderne en seculiere Europese cultuur.

The Academy of Management formally adopted a Code of Ethical Conduct in 1990. During the subsequent 15 years, almost nothing had been published about it and its value as a formal document meant to guide professional practice. Rather surprisingly then, in December 2005 an entirely new Code of Ethics was introduced by the Academy’s Board, to take effect in February 2006. Why was a new code promulgated? More broadly, what do the contents of these codes, the processes of their promulgation, (...) and their expressed purposes, suggest about the value of such codes for similarly situated professional associations, in general? This article seeks to identify key strengths and weaknesses of the original code, begin an assessment of the potential value of the new code, and so stimulate debate. Further, not only is this a call to the members of the Academy to engage in some thoughtful debate and possible amendment of its new code, but also a caution to all such associations to take seriously the hurdles that must be jumped before any code can be developed and promulgated to worthwhile effect. (shrink)

The origin of Rudolf Hagelstange’s cycle of sonnets "Venezianisches Credo" was Venice, while he was temporarily stationed in northern Italy in 1944 as a soldier. Twenty-four sonnets were written in the lagoon city, four more in Breganze, the remainder in Verona, where a limited edition was published in spring 1945, after some of the sonnets had already been distributed in military circles over some months. This contribution attempts on the one hand to analyze Hagelstange’s choice of the sonnet–form – (...) a classical type of lyric poetry, guaranteeing tradition and continuity –, claiming that at that time sonnets had become a fashionable form of oppositional poetry; on the other hand, the content of the three dozen sonnets will be analyzed, in which, over long stretches discordance prevails. For the author initially presents a damning indictment of the criminal activities of the NS-regime, until he eventually proclaims – with reference to Schiller – that the contemporary spiritual and moral crisis can yet be overcome by an ‚other Germany‘. In the final analysis, Hagelstange brilliantly succeeded – by means of an interaction of continuity and dissonance – to merge aesthetic and ethical aspects and thereby managed to create one of the most outstanding lyrical documents near the end of World War II. (shrink)

Resenha feita do livro de Rocha, que mostra a fusão entre capitais industriais e financeiros no Brasil.