O objetivo deste trabalho é apresentar um panorama do percurso que levou ao esclarecimento da Síndrome de Down, principalmente a partir da segunda metade do século XX, no que diz respeito à sua caracterização e etiologia enquanto uma condição genética. Para isso, nos baseamos em fontes primárias e em fontes secundárias, levando também em conta os aspectos sociais envolvidos. Esta pesquisa mostra como o conhecimento sobre a Síndrome de Down foi sendo construído e seu impacto no tratamento pela sociedade, levando-a (...) reconhecer os indivíduos com a síndrome a partir de uma condição genética e não como doentes. Esperamos que este estudo possa contribuir para a compreensão das ideias atuais sobre o assunto. (shrink)

Noch am Beginn des 21. Jahrhunderts orientieren sich Politiktheorie, Politikanalyse und Politische Ethik überwiegend an Gesellschafts- und Politikmodellen, die in den Denktraditionen von Newton und Descartes verhaftet sind. Dies hat unter anderem zur Folge, dass politisches Handeln linear konzipiert, politische Prozesse ohne lebendige Menschen gedacht, der politische Raum außerhalb natürlicher Kreisläufe verortet wird. Das dualistisch-mechanistische Weltbild löst sich jedoch seit Jahren zugunsten einer ganzheitlicheren Weltsicht auf. Vor diesem Hintergrund werden in der Studie Politiktheorie, Politikanalyse und Politische Ethik im Lichte der (...) Befunde von Quantenphysik, Neuro- und Evolutionsbiologie in einem nichtdualen Ansatz neu justiert. (shrink)

A filosofia crítica apoia-se na noção de representação, de ponta a ponta, como fundamento de sua investigação. Essa noção, contudo, acaba por tornar-se um problema na Dedução Transcendental da Crítica da razão pura, ponto de partida de pelo menos duas tradições distintas de apropriação da filosofia kantiana: a epistemologia e o idealism absoluto. Para compreender os momentos estruturais do problema representação, tal como se apresenta na Dedução Transcendental, recuamos para duas etapas da trajetória kantiana, de algum modo pressupostas pela primeira (...) Crítica: a Reflexão 1676 e a carta de Kant a Herz, de 21 fevereiro de 1772. A determinação da estrutura geral do problema permitirá, por fim, aferir os compromissos teóricos que assumem cada uma das duas tradições de leituras da Dedução Transcendental. (shrink)

Built on the dialogue between the processes of institutionalization of childhood and educational practices, this article considers data from a research project that aimed to gather knowledge of the experience of childhood in early childhood education (ECE) settings. The empirical basis of our study is a collection of observational fieldnotes gathered in 21 public ECE institutions that serve the city of Rio de Janeiro. In order to understand children’s experience in these settings, our theoretical framework is supported by a reading (...) of Walter Benjamin's philosophy of childhood, by sources in the sociology and anthropology of childhood, and through an analysis of the political contexts that influence the practices of institutionalizing young children. The quote adopted in this text represents the results of a comparison between the speech and interactions of the children in the schools participating in the research and textual fragments from Benjamin’s “Obras Escolhidas I e II.” We drew on the concept of childhood experience present in the work of this philosopher in order to explore how children experience their childhood within the context of the school environment. When thinking about childhood through the lens of children’s experience, we draw on the legacy attributed by Benjamin to Kant's work on the concept of experience itself. Here, the latter is understood, not just as an event, but as something that unites/brings us together through the intersection of generation, history, and narrative. Regardless of the format of children's institutionalization–that is, whether they attend daycare centers, exclusive early ECE settings, schools or elementary schools that have preschool classes–based on our reading the fieldnotes we conclude that the experience of childhood takes place in the context of relationships with others, with objects, with culture, with society and with nature. Our research showed that, like the child as characterized in the work of Benjamin, the children of our day care centers and schools are attracted by what he calls “debris”and what the latter present to them as possibilities for action. They do not directly reproduce the world of adults; rather, they establish a new relationship with what the world offers them, which is not exactly coherent with that world. What children produce in their interactions is the result of a refined process in which collective and individual experience intersect, with culture as a meeting point. (shrink)

The programme PIBID-EA intends to closer licensees of undergraduate teaching courses with the reality of public schools. By promoting the teacher-researcher training on the basis of implementing collaborative actions between universities and partner schools it aims at encouraging critical questioning of environmental issues, providing appropriate conditions for PIBID-EA-grant fellows initiate school teaching. University lecturers, elementary school supervisors and the school community collaborate in partnership to improve knowledge and develop values and skills for students acting in favour of sustainable society, where (...) Environmental Education is one of the main issues. The partnership acts collectively in the school field, establishing interfaces with social and environmental issues as follows: didactic monitoring, study of the environment and action research. From the interfaces of these actions, three priority axes were elected for the development of socio-environmental activities. Firstly, the “Consolidation of the Committee on Environment and Quality of Life in School”; The second priority axis is the“Construction of Agenda 21 at School”inally, the third axis is the “Youth in Action Project.”. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 Resumo Este estudo analisa, por meio das cartas produzidas pelos prelados do século XVIII, o emprego dos ritos litúrgicos e festas oficiais em prol da afirmação da autoridade da Igreja e do Estado na capitania de Minas Gerais. Àquela altura, a engrenagem do governo colonial, que envolveu atividades administrativas, econômicas e militares; não prescindiu de um aparato de representação pública dos poderes. Tratados sobre a doutrinação dos gentios circulavam pela Europa; os ritos e (...) festas oficiais eram regulados pelas Leis do Reino e constituições diocesanas. Deveriam teatralizar a ordem colonial de dominação, produzir admiração, temor e respeito nas pessoas. As autoridades coloniais eram obrigadas a tomar parte nos ritos, de modo a reafirmar a ordem colonial e defender a hierarquia e o domínio dos espaços conquistados. Palavras-chave: Igreja Católica; episcopado; colonização; visitas pastorais; liturgia.This study examines, through various correspondences in the eighteenth century, the use of liturgical rites and official parties in order to affirming the authority of church of state. Gear colonial involved several activities - administrative, economic and military; but also understood an apparatus of public representation of powers. Treaties about the indoctrination of the gentiles circulated throughoutEurope. The rites and official celebrations were regulated by laws ofkingdom and diocesan constitutions. They should dramatize the colonial order of domination, produce admiration, fear, and respect in people. The colonial authorities were obliged to take part in them; aimed at reaffirm the colonial order and defend to the hierarchy and the domination of the conquered areas. key-words: Catholic Church; episcopacy; colonization; pastoral visits; liturgy. (shrink)

O objetivo deste artigo é analisar a ética do cuidado de enfermagem no tratamento de pacientes oncológicos. Optou-se pela pesquisa bibliográfica de abordagem qualitativa cuja metodologia foi dividida em etapas. Na primeira etapa, foi realizado um levantamento de artigos publicados, no período de 2000 a 2009, em periódicos do Scielo, utilizando os descritores: saúde/doença, enfermagem, ética do cuidado e oncologia. Esse levantamento culminou com a seleção de 28 artigos, 21 dos quais foram eleitos posteriormente para leitura aprofundada, assim como para (...) utilização no estudo. Na segunda etapa, foram explorados dados do campo, com a transcrição e análise de depoimentos de profissionais da enfermagem sobre a concepção de cuidado bem como de dados sobre pacientes oncológicos, acompanhados no período de 2007 e 2008. A pesquisa e suas exigências protocolares, sob o número CAAE - 0147.0.213.000-10, foi aprovada pelo Comitê de Ética da PUC Minas em 31 de agosto de 2010. O referencial teórico foi composto por autores que discutem o cuidado na perspectiva filosófica e teológica - Boff (2001, 2005 e 2006), Efken (2005) - e autores da área da saúde oncológica, entre eles, Carvalho et al. (2002), Popim & Boemer (2005), Visentin, Labronici & Lenardt (2007) e Araújo et al. (2009). Os resultados evidenciaram o cuidado na enfermagem como princípio ético essencial, assim como a necessidade de investimentos em políticas públicas de saúde no Brasil, que efetivem o trabalho de prevenção, educação e cura do câncer. Palavras-Chave: Saúde/Doença; Enfermagem; Ética do cuidado; Oncologia.The objective of this article is to analyze the nursing care in the treatment of oncology patients. We have opted for bibliographical research of qualitative nature, a methodology divided into stages. In the first stage we gathered articles in a publication called Scielo from 2000 to 2009, which described: health/illness, nursing, ethics of care, and oncology. Through this process the selection of twenty-eight articles was accomplished, however only twenty-one articles were utilized in the production of this study. In the second stage field data were explored, we transcribed and analyzed the statements of nursing professionals on the conception of care and on oncology patients overseen by them in the period of 2007 to 2008. The research protocol and its requirements under the number CAAE - 0147.0.213.000-10, was approved by the Ethics Committee of PUC Minas on August 31, 2010. The theoretical support was provided by authors who discuss care in a philosophical and theological perspective: Boff (2001, 2005, and 2006), Efken (2005); and authors in the field of healthcare, among them Popim & Boemer (2005), Silva et. al , (2005), Souza et al. (2005), Visentin, et al. (2007), and Araújo, et. al. (2008). The results demonstrated the care in nursing as an essential ethical principal, as much as the necessity of investment in public health policies in Brazil, for the effective promotion of cancer prevention, education and cure. Key words : Health/Illness; Nursing; Ethics of Care; Oncology. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 Resumo O texto trata da Folia de Reis na Comunidade de Cruzeiro dos Peixotos - Uberlândia - MG, que foi alvo de um projeto de pesquisa, financiado pelo Programa Institucional de Bolsas de Extensão (PIBEX/UFU) e pelo Programa de Extensão e Integração UFU/Comunidade (PEIC/UFU). Os autores partem da premissa de que foliões, festeiros e devotos são, na feliz expressão de Carlos Rodrigues Brandão, "especialistas" do saber da devoção, por sentirem-se incumbidos de representar a (...) Igreja em cada uma da partes que compõem a Folia, desde a saída do Terno até chegar o dia da festa de Santos Reis. O texto procura mesclar reflexão teórica conceitual sobre a festa com os métodos de pesquisa da História Oral, a partir da observação in loco . Conclui com a constatação de que esta importante tradição popular mantem-se ainda muito viva e forte, não apenas na comunidade em foco, mas ainda na região do Triângulo Mineiro. Reconhece que seu sentido se modificou ao longo do tempo e procura afirmar que esta festa não sofre da 'ameça da extinção', como quer a doxa corrente, representada pela voz da mídia, pelos agentes das secretarias de cultura, pesquisadores acadêmicos ou ainda pelos próprios devotos. Palavras-chave : devoção; Folia de Reis; festa.This paper covers the 'Folia de Reis' (a traditional folk celebration of the visit from the Three Kings, during Epiphany) in the community of Cruzeiro dos Peixotos - Uberlândia - MG, which was the target of a research project, funded by the Institutional Program of Extension Fellowships (PIBEX / UFU) and the Extension and Integration Program UFU/Comunidade (PEIC/UFU). The authors begin with the premise that revelers, "party goers" ( festeiros ) and devotees are, in the fortunate expression of Carlos Rodrigues Brandão, "experts" in the knowledge of devotion, for they feel responsible to represent the Church in each of the component parts of the Folia, from the departure of the Terno (group of musicians) up to the celebration of the Three Kings. The text seeks to merge a theoretical conception about the party with the research methods of oral history, based on direct observation. In conclusion, it observes that this important folk tradition has been kept very much alive and strong, not only in the community that was the focus of this study, but also in the Triangulo Mineiro region. It acknowledges that the meaning of the party has changed over time and intends to assert that this party does not suffer from the 'threat of extinction', as wants to believe the current doxa , represented by the voices of the media, by the officials from the departments of culture, by academic researchers or even by their own devotees. Key words : devotion; Folia de Reis (a traditional folk celebration of the visit from the Three Kings, during Epiphany); party. (shrink)

This article develops a conceptual framework for regulating Artificial Intelligence (AI) that encompasses all stages of modern public policy-making, from the basics to a sustainable governance. Based on a vast systematic review of the literature on Artificial Intelligence Regulation (AIR) published between 2010 and 2020, a dispersed body of knowledge loosely centred around the “framework” concept was organised, described, and pictured for better understanding. The resulting integrative framework encapsulates 21 prior depictions of the policy-making process, aiming to achieve gold-standard societal (...) values, such as fairness, freedom and long-term sustainability. This challenge of integrating the AIR literature was matched by the identification of a structural common ground among different approaches. The AIR framework results from an effort to identify and later analytically deduce synthetic, and generic tool for a country-specific, stakeholder-aware analysis of AIR matters. Theories and principles as diverse as Agile and Ethics were combined in the “AIR framework”, which provides a conceptual lens for societies to think collectively and make informed policy decisions related to what, when, and how the uses and applications of AI should be regulated. Moreover, the AIR framework serves as a theoretically sound starting point for endeavours related to AI regulation, from legislation to research and development. As we know, the (potential) impacts of AI on society are immense, and therefore the discourses, social negotiations, and applications of this technology should be guided by common grounds based on contemporary governance techniques, and social values legitimated via dialogue and scientific research. (shrink)

Introduction: The importance attached to ethical practice and related informed consent varies among health professionals and is further influenced by working environments, level of knowledge, experience and societal values and beliefs. The objective of this study is to evaluate the ethical conduct of professors, undergraduates and graduate students through questionnaires answered by patients. Methods: One hundred twenty patients at the dental clinics of three different dental schools in São Paulo State were interviewed based on objective and discursive questions about signed (...) informed consent, participation in scientific research, photographs during treatment, requested saliva samples, tooth donation requests, and information about tooth destination after removal. A frequency distribution was used for a statistical analysis of the data. Results: In all, 65.8% of the patients had given signed informed consent for treatment and 12.5% had not done so; 10.8% did not know if they had participated in scientific research; 54.2% were photographed during dental procedures and 47.1% of them had signed an authorization form; 6.6% were requested to provide a saliva sample and 66.6% of them had signed an authorization form to that effect; 16.1% had a tooth donation requested and 64.4% of them had signed an authorization form to that effect; and 61.3% did not know the destination of the tooth after removal, when donation was not requested. Conclusions: The majority of the patients had signed an informed consent form for treatment, photographs, saliva samples and tooth donation. This demonstrated ethical conduct towards patients on the part of professors, undergraduates and graduate students. doi: 10.5294/pebi.2017.21.1.2. (shrink)

A decomposition model of Net Final Values (NFV), named Systemic Value Added (SVA), is proposed for decision-making purposes, based on a systemic approach introduced in Magni [Magni, C. A. (2003), Bulletin of Economic Research 55(2), 149–176; Magni, C. A. (2004) Economic Modelling 21, 595–617]. The model translates the notion of excess profit giving formal expression to a counterfactual alternative available to the decision maker. Relations with other decomposition models are studied, among which Stewart’s [Stewart, G.B. (1991), The Quest for Value: (...) The EVA™ Management Guide, Harper Collins, Publishers Inc]. The index here introduced differs from Stewart’s Economic Value Added (EVA) in that it rests on a different interpretation of the notion of excess profit and is formally connected with the EVA model by means of a shadow project. The SVA is formally and conceptually threefold, in that it is economic, financial, accounting-flavoured. Some results are offered, providing sufficient and necessary conditions for decomposing NFV. Relations between a project’s SVA and its shadow project’s EVA are shown, all results of Pressacco and Stucchi [Pressacco, F. and Stucchi, P. (1997), Rivista di Matematica per le Scienze Economiche e Sociali 20, 165–185] are proved by making use of the systemic approach and the shadow counterparts of those results are also shown. (shrink)

A perícope das serpentes no deserto destaca-se do conjunto de escritos que recorrem ao simbolismo da serpente, ao utilizar esse elemento potencialmente enganoso para a fé de Israel, ambivalente. Diante disso, o objetivo deste trabalho foi compreender o simbolismo da serpente em Nm 21,4-9, a partir de uma análise do texto e da possível influência por parte dos egípcios e povos do Antigo Oriente Próximo. A análise narrativa destacou o texto como um enredo de conflito-solução no drama vivido pelo povo. (...) Na ótica do conflito, foram levados em conta os aspectos antropológicos e culturais do simbolismo da serpente e seu alcance teológico. A interpretação favoreceu a compreensão da dimensão pedagógica de Deus diante da necessidade de conversão do povo que estava na etapa final da caminhada do deserto, prestes a entrar na terra de Canaã. Dentro da economia da revelação, o autor dá um novo significado à serpente levantada na haste. No início do relato, fora instrumento de castigo expresso na mordedura que causou muitas mortes; no fim, torna-se sinal de salvação. Assim, mediante o sinal, o mesmo Deus que castiga é o que está sempre pronto a oferecer uma nova chance àquele que volta seus olhos para Ele. Palavras-chave : Exegese. Números. Símbolo. Serpente. Conflitos.The pericope of the wilderness’ snakes is highlighted in the set of writings using the symbol of the serpent, for this symbol is potentially doubtful to the faith of Israel, ambivalent. Therefore, this paper aims to comprehend the symbolism of the serpent in Numbers 21,4-9, through a text analysis and a study of the possible influence of Egyptians and the nations from Ancient Near Eastern. The narrative analysis highlighted the text as a plot of conflict-solution in the drama lived by the people. In that conflict approach, it was considered the anthropological and cultural features of the serpent symbolism and its theological range. The interpretation favored the comprehension of the pedagogic dimension of God before the necessity of people’s conversion, once they were in the final stage of the wilderness’ pilgrimage, being about to enter at the land of Canaan. In line with the economy of revelation, the author gives a new meaning to the serpent raised in the rod. In the beginning of the report, it was an instrument of punishment expressed in the bite that caused a lot of deaths; at the end, it becomes a sign of salvation. Thus, through this signal, the same God who punishes is the One who is always ready to offer a new chance to those whose eyes turn upon Him. Keywords : Exegesis. Numbers. Symbol. Serpent. Conflicts. (shrink)

This study analyzes how poetic procedures used in Psalm 9,12-21 emphasize imprecations in these verses. The issue of imprecations in the Psalms is always subject to be studied, discussed and digested. In addition to the general problem of imprecations – something omnipresent in the Psalter –, exegetes always must face the imprecations of each specific poem. This requires a careful examination of the devices that the psalmist uses. For this formal approach, the second part of Psalm 9 offers interesting and (...) rich material, since the various poetic and rhetorical resources are in function of theology, that is, they delineate the theological profiles for the three main characters involved in the conflict: the psalmist, enemies and YHWH. This study is mainly, but not exclusively, synchronic; the translation was made directly from the Hebrew, so keep as closely as possible the poetic and rhetorical devices used by the psalmist. A theological synthesis closes the analysis by way of conclusion. (shrink)

ABSTRACT It has recently been argued that in Analects 17.21, Confucius advises a disciple to do something that he, Confucius, believes to be morally wrong. According to Frederick Choo, despite believing that it is morally wrong to not properly observe the three-year mourning ritual for a deceased parent, Confucius tells Zai Wo that he should do so. Choo offers two justifications for Confucius’s doing this. In this essay, I argue that the justifications Choo offers for Confucius’s advising Zai Wo to (...) do what he believes to be morally wrong are untenable. Indeed, I argue that Confucius does not, in fact, advise Zai Wo to do what he believes to be morally wrong. Instead, I argue that Confucius’s advice to Zai Wo in Analects 17.21 is best understood as an expression of exasperation and sarcasm. (shrink)

This study tests the hypothesis that the perception of philosophy as a male-oriented discipline contributes to the pronounced gender disparity within the field. To assess the hypothesis, we determined the extent to which individuals view philosophy as masculine, and whether individual differences in this correspond with greater identification with philosophy. We also tested whether identification with philosophy correlated to interest in it. We discovered, first, that the more women view philosophy as masculine, the less they identify with it, and second, (...) that the less women identify with philosophy, the less they want to major in it. Interestingly, this result does not hold for men—their viewing philosophy as masculine does not correspond to their identification with it, nor does it correlate with their likelihood of majoring in it. We also discovered that the typical student does not have a preconceived notion of philosophy as masculine; this suggests that they come to view philosophy as masculine the more they do it, which in turn supports the possibility that teaching the discipline differently may prevent students from conceiving of philosophy as masculine, thus allowing a path to reducing the gender disparity. (shrink)

The casinos want you to lose money. In fact, the minute you step into their facility, they are betting on it. So what does it take to walk into a casino and walk out a winner? On 21: The Philosophy of Blackjack gives you the tools to sit down at a blackjack table and beat the casino at their own game. Author and blackjack expert Andrew Marx outlines the critical steps it takes to be a winner. A blackjack player combines (...) knowledge of the game, proven strategy, timing and practice to put him at the top of his game. The book includes step by step instructions on how to play blackjack and teaches tried and true strategies to decrease the house advantage. But more than just know-how and strategy, On 21: The Philosophy of Blackjack also asks what is the right attitude for winning? The author discusses how to pick the right table, how to pick the right dealer, which variations on the house rules are the best advantage to the player. He talks how the mental discipline it takes to play the game well, and what to do when the cards aren't running in your favor. With helpful lessons spread throughout the book, full color visual aids and a detailed chapter index, On 21: The Philosophy of Blackjack not only gives you a solid understanding of the game, but talks meaningfully about the mental attitude you need to think like a winner. Perfect for beginners and intermediate players, the book also lays out the steps to take to move towards professional gambling. Written by a veteran blackjack player who lived in Las Vegas for over ten years and has traveled to many casinos in other cities, all of the information included here is laid out in easy-to-understand language with supporting visual images. (shrink)

Bart Pattyn: Needless to say, we are more than pleased with the willingness of Michael Walzer to be here in Leuven. After the stimulating lecture yesterday we now have the opportunity to pose some questions to Michael Walzer in the same room where we talked with his friend, Harry Frankfurt, as well as with Bernard Williams. I have asked Professor Selling to moderate this discussion which I am sure he will do with a firm hand.Joseph Selling: We have two papers (...) which Prof. Walzer, and many of you, have read in advance. Perhaps we can take the questions from the authors of those papers and then take other questions. (shrink)

Book review of Lenny Moss, What Genes Can’t Do. Cambridge, MA: MIT Press , 256 pp. -/- Many philosophers of science will have encountered the core distinction between two different gene concepts found in What Genes Can’t Do. Moss argues that contemporary uses of the term ‘gene’ that denote an information bearing entity result from the conflation of two concepts (‘Gene-P’ and ‘Gene-D’).

9 kwietnia 2022 roku w Instytucie Teologicznym im. św. abp. Józefa Bilczewskiego Archidiecezji Lwowskiej zorganizowano 21. edycję sympozjum pt. "Filozofia dla teologów". Sympozjum zostało przygotowane we współpracy z Instytutem Filozofii Uniwersytetu Kardynała Stefana Wyszyńskiego w Warszawie. W trakcie sympozjum wygłoszono sześć referatów oraz dyskutowano nad ich treścią. --------------------- Zgłoszono: 23/04/2022. Zrecenzowano: 13/05/2022. Zaakceptowano do publikacji: 09/06/2022.

In the studies about the origin of G'L which can be translated as “to redeem” or “to stain”, “to contaminate”, it is usually deepened in the Deutero-Isaiah as well as in the Trito-Isaiah. This article intends to do an exegetical analysis of the text, through the Historical-Critical-Literary Method, by describing God as the “redeemer of His people” and as a warrior whose powerful hand will bring justice, and notwithstanding the promise of sending a redeemer to save the people and to (...) establish a new covenant, there will be destruction and calamity beforehand. Those divine interventions are due to the lack of a mediation which can ensure righteousness and justice. (shrink)

In a series of articles on population theory, culminating in his 1984 b00k Reasons and Persons, Dcrck Pariit presented dilemmas for utilitarian and conscqucntialist moral theories.] ParHt’s work has led to rcncwcd interest in thc theory of optimal population. More generally, Pariit is searching for a general theory of bcncHcencc—"Theory X"——that also will covcr population comparisons. Theory X corresponds to Kenneth Arrow’s notion of a social welfare function—both attempt t0 provide 21 generic formula or algorithm for ranking social outcomes on (...) the basis of their characteristics. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 O presente Artigo tem como centro de sua reflexão a espiritualidade centrada no dinheiro. O referido objeto é “ferramenta de Deus” presente nos cultos diários das igrejas neopentecostais. E como tal compõe o arsenal das coisas ofertadas em altar. É símbolo religioso a costurar a relação vertical Deus-igreja-fiel. Mas, não está selecionado como objeto qualquer a tomar parte, como mediação, dessa relação. O dinheiro não é danação ou algo considerado como tal, mas é (...) santificado, quando imolado para se tornar oferta e, assim, contribuir para multiplicar as obras de Deus. Alguns textos – e contextos – tenderiam a afirmar que a penetração do dinheiro, no campo do sagrado, seria para profaná-lo, destruí-lo. Seria verdadeiro ? O dízimo é dinheiro, é algo que pertence a Deus. Percebe-se uma mística que se desenvolve a partir de um processo constante de ressignificação. A perspectiva simbólica compõe a análise compreensiva desse objeto chamado dinheiro que, no espaço de culto neopentecostal, ganha importância e expressividade na fé dos que buscam vitória, conquista, prosperidade. PALAVRAS-CHAVES : Espiritualidade; Dinheiro; Neopentecostalismo; Vinculo social; Dádiva.This Article is centered, in its reflection, SPIRITUALITY CENTRALIZED IN MONEY. The above-mentioned object money is an instrument in god’s hands, present in Neo-pentecostal churches daily cult. And in such a perspective, it – money – coumponds things arsenal, offered at altar. It is a religious symbol fitting to sew GOD – CHURCH – FAITHFUL vertical rapport . But it is not selected as any object at all in order to take part, as a kind of mediation, in this rapport. Money is not a curse, but, sanctified, when immolated to be offered and to multiply the work of God. Some would tend to say that, the entry into the money into the space of the sacred would be to profane God, to destroy him. Can this be so? The tithe is money. It is something that belongs to God. One perceives a certain Mystic, developed fron a resignification constant process. Symbolical perspective compounds this object, called, nominated money, comprehensive analysis, money that, in neo-pentecostal cult space, increases in inportance and expressiveness in faith regarding to those ones who look for victony, conquest, prosperity. KEYWORDS: Spirituality; Money; Social Bond; Gift; Neopentecostalism. (shrink)

Resumo: No capítulo 5 do Livro III De anima (430a10-19) Aristóteles distingue entre o νοῦς ποιητικός (nous poietikós), chamado pelos Latinos intellectus agens (intelecto agente), e νοῦς παθητικός (nous pathetikós), chamado pelos Latinos intellectus passivus, ou seja, intellectus possibilis (intelecto possível), termos técnicos e filosóficos mais comuns. O capítulo 5 é de grande importância não só para a filosofia antiga e para os comentadores das obras de Aristóteles, como os comentários de Teofrasto, de Alexander de Afrodisias, de Simplício e Themístius (...) entre outros, mas também para a filosofia do mundo árabe e da Europa latina. Sabe-se que Aristóteles não escreveu um tratado próprio sobre o intelecto, embora possam ser encontradas várias observações acerca do intelecto em suas obras. Os tratados do Intelecto começam com Al-Kindi, Al-Farabi, Avicena e sobretudo Averróis, e se refletem, num sentido crítico e afirmativo, (nos debates) dos tratados latinos, por exemplo, nos tratados de Alberto Magno, de Tomás de Aquino, de Sigério de Brabant entre outros. Este artigo apresenta observações preliminares e preparatórias ao projeto de traduções bilíngue (Latim-Português) dos tratados medievais sobre o intelecto ‘Teorias do Intelecto na Idade Média’ que está em desenvovlimento no Centro Internacional de Estudos Medievais da UFU. Palavras-chaves: Unidade do intelecto; Imaginação; Intencionalidade; Luz intelectual e cognição. Theories of the Intellect in the Latin Middle Ages. De anima III, cap. 5 of Aristotle and his Medieval Tradition Abstract: In the chapter 5 of the III. Book of De anima (430a10-19) Aristotle distinguishes between the νοῦς ποιητικός (nous poietikós) called by the Latins intellectus agens (agent intellect) and the νοῦς παθητικός (nous pathetikós) called by the Latins intellectus passivus, or intellectus possibilis (possible intellect), most common technical and philosophical terms. The chapter 5 is of great importance not only to ancient philosophy and to the commentators of Aristotle’s works such as the commentaries of Theophrastus, Alexander of Aphrodisias, of Simplicius, and Themistius among others, but also to the philosophy of the Arabic World and the Latin Europe. One knows well that Aristotle does not have written a proper treatise on intellect; although there are several observations about the intellect in his works. Separate treatises begin with Al-Kindi, Al-Farabi, Avicenna, and especially Averroes, which Latin treatises as of Albert the Great, Thomas Aquinas, Siger of Brabant among others reflect in a critical as well as an affirmative sense. This article can be read as preliminary and preparatory observations to a bilingual (Latin-Portuguese) translation project of treatises corresponding to ‘Theories of Intellect in the Middle Ages’ which is ongoing at the International Center for Medieval Studies at UFU. Key-words: Unity of the Intellect; Imagination; Intentionality; Intellectual Light; and Cognition. Theorien des Intellekts im Lateinischen Mittelalter. De anima III, 5 des Aristoteles und seine mittelalterliche Tradition Zusammenfassung: Im 5. Kapitel des III. Buchs von De anima (430a10-19) unterscheidet Aristoteles zwischen dem νοῦς ποιητικός (nous poietikós), von den Lateinern intellectus agens (tätiger Intellekt) genannt und dem νοῦς παθητικός (nous pathetikós), von den Lateinern intellectus passivus oder auch intellectus possibilis (möglicher Intellekt) genannt, gemeinhin bekannte technische und philosophische Begriffe. Dieses 5. Kapitel ist von grösster Bedeutung nicht nur für die antike Philosophie und die Kommentatoren der Werke des Aristoteles wie die Kommentare des Theophrastus, des Alexander von Aphrodisias, Simplicius und Themistius unter anderen, sondern auch für die Philosophie der arabischen Welt und des lateinischen Europas. Bekanntlich hat Aristoteles keinen eigenen Traktat über den Intellekt geschrieben, obgleich sich viele Beobachtungen zum Intellekt in seinem Werk antreffen. Selbständige Traktate über den Intellekt beginnen mit Al-Kindi, Al-Farabi, Avicenna und besonders Averroes, die sich in den lateinischen Traktaten, z.B. des Albertus Magnus, Thomas von Aquin, Siger von Brabant und anderen zustimmend wie kritisch widerspiegeln. Dieser Artikel kann als vorläufige und vorbereitende Bemerkungen zu einem zweisprachigen (lateinisch-portugiesischen) Übersetzungsprojekt von Texten gelesen werden, welche „Theorien des Intellekts im Lateinischen Mittelalter“ betreffen. Dieses Projekt ist am Internationalen Zentrum für Mittelalterstudien der UFU in Arbeit genommen worden. Schlüsselwörter: Verstand; Vernunft; Intentionalität; Anschauung und Erkenntnis. Data de registro: 12/03/2020 Data de aceite: 21/10/2020. (shrink)

Journal of Religious Ethics, Volume 50, Issue 1, Page 21-39, March 2022.

After decades of armed conflict in Colombia, how do those most affected by that conflict understand forgiveness? While others have researched Colombians’ views of forgiveness, this study is the first to do so through discussion of a narrative of forgiveness. Readings of the biblical narrative chosen for this study, the Parable of the Unforgiving Debtor, can enable North Atlantic scholars to discover dimensions of the parable revealed by those who live lives that mirror the realities of the parable, unlike such (...) scholars. The study aims to understand how conflict survivors, especially internally displaced persons, understand forgiveness and its relation to politics. The study also aims to identify how these women and men read Matthew 18:21–35 differently from academics. Groups in eight locations around Colombia discussed Matthew 18:21–35. Researchers led lectura popular de la Biblia [people’s readings of the Bible], inviting participants to say how the parable related to their lives and to discuss the political consequences that would come from imitating characters in the parable. Conflict survivors said that forgiving was essential if their communities were going to be communities at all, especially communities at peace, offering freedom and economic opportunity. Unlike commentators, they read Matthew 18:21–35 as enjoining forgiveness towards those beyond their local church and for wrongs involving money and violence. As Colombian churches seek to counter resentment with forgiveness, they should be aware of the power of lectura popular, especially of this parable, to create a safe environment where conflict survivors can speak candidly. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 Este artigo tem como objetivo apresentar uma síntese histórico-epistemológica da axiologia ou filosofia dos valores, a partir de estudos desenvolvidos nas últimas décadas. São abordados assuntos como a ontologia dos valores, por meio de uma explicação fenomenológica, as controvérsias e particularidades das correntes objetivista e subjetivista da tradição axiológica, as características dos valores e problemas recentes da ciência axiológica. Com base nas teorizações estudadas e ao longo da exposição das ideias, propõe-se uma análise (...) crítico-reflexiva da temática apresentada, reunindo subsídios para uma compreensão do assunto. Palavras-chave: Axiologia. Filosofia dos valores. Síntese axiológico-epistemológica. Análise crítico-reflexiva. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 A vinda da Ordem Redentorista para o estado de Goiás, em 1894, revela um contexto político, econômico e religioso peculiar vivido pelo estado, em que, com o fim do regime de padroado, o controle das romarias populares, tanto quanto das manifestações religiosas não-católicas, foram de fundamental importância para a manutenção da hegemonia católica local. O papel desempenhado pelos redentoristas em Goiás, tanto no controle da romaria de Trindade, quanto no combate às religiões e (...) religiosidades não-católicas, teve importante reflexo na edição do jornal “Santuário da Trindade”, através do qual os religiosos incentivavam a participação popular na romaria, e, especialmente, intentavam a formação catequética dos fiéis católicos contra as “falsas religiões”. Este posicionamento redentorista diante das demais religiões, a partir do referido jornal, não condiz, no entanto, com as posições adotadas pelos religiosos da primeira geração, vinda ao estado em 1894, o que nos remete a mudanças significativas em sua postura política e religiosa que merecem ser interrogadas e investigadas. Destarte, o presente artigo objetiva uma análise histórica das mudanças de posicionamento da Ordem Redentorista em Goiás nas primeiras décadas do período pós-padroado, tomando como principal objeto de pesquisa o jornal “Santuário da Trindade”, publicado entre 1922 e 1931. Palavras-chave: Ultramontanismo. Ordem Redentorista. Goiás.The coming of the Redemptorist Order to the State of Goiás, in Brazil, in 1894, reveals a political, economic and religious peculiar context lived by the State. The end of the system of patronage and the control of popular pilgrimages, like non-Catholic religious manifestations, were of fundamental importance for the maintenance of local Catholic hegemony. The role played by the Redemptorists in Goiás, in the control of the pilgrimage of the Trinity or in conflict with non-Catholic religions and beliefs, influenced the journal "Santuário da Trindade", through which the Catholics encouraged popular participation in the pilgrimage, and especially encouraged the catechetical formation of Catholics against the so called "false religions”. Such positioning was contrary to the positions adopted by the religious of the first generation that arrived in Goiás in the year of 1894, which refers to significant changes in religious and political diverse posture that deserve to be questioned and investigated. Thus, this article aims to examine the positioning changes of the Redemptorist Order in Goiás in the first decades of the pós-padroado period, taking as its principal object the research journal "Shrine of the Trinity", published between 1922 and 1931. Keywords : Ultramontanism. Redemptorist Order. Goiás. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 No seminário de 1959-60, o psicanalista Jacques Lacan anuncia sua decisáo de abordar ali o tema da ética da psicanálise. Para uma clara compreensáo da contribuiçáo freudiana, ele resgata, como contraponto, a referência aristotélica da Ethica Nicomachea . Nessa obra, Aristóteles está em busca de um bem mais excelente, e este corresponde à felicidade. Ele pode ser alcançado pelo uso da atividade racional aliado à prática da virtude. Se, para Lacan, a investigaçáo aristotélica (...) comporta certa idealidade, o registro psicanalítico funda-se a partir da realidade. Para isso, ele retoma a noçáo freudiana de das Ding . Como objeto da primeira experiência de satisfaçáo, das Ding fundará todo o encaminhamento do sujeito. Na estrutura neurótica, entretanto, o reencontro com das Ding é excessivo; o sujeito náo o pode suportar. É por trás dessa realidade sem predicaçáo que é das Ding que Lacan encontrará a realidade que ordena, a saber, a lei da interdiçáo do incesto. É nessa dimensáo que o sujeito, em análise, é convocado a advir. O presente estudo, portanto, tem como objetivo realizar esse percurso – do bem supremo aristotélico à ética do desejo –, apontando as contribuições da psicanálise à discussáo ética. (shrink)

Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} If the open society is a society that ‘sets free the critical powers of man’ (Popper, 1945, Introduction), then the subject of critical thinking, now widely taught in universities in North America and at the level of (...) further education in the UK, might seem to be a welcome innovation. Caution is advised. By mistakenly supposing that thinking intelligently is identical with thinking logically, critical thinking textbooks almost invariably regard the purpose of argument to be a combination of justification and persuasion, authoritarian goals that critical rationalists, and other supporters of the open society, must shun. If students do not learn the proper place of reason, and its limitations, they will be disappointed when it fails, and like many irrationalists in the past, may be induced to reason their way out of reason altogether. (shrink)

In this paper, I would like to give some reasons why we absolutely need a philosophical approach to tourism. Hegel understood philosophy as “its own time, comprehended in thoughts” (Hegel, Elements of the Philosophy of the Right [1821] TWA 7: 26, cf. Hegel 1991, 21). We are presently living under conditions of constant uncertainty in a fluid, globalized society which lacks thoroughgoing and homogenous ethical norms, but which is nevertheless characterized by universal wants and needs. Tourism is one of the (...) crucial features of our global society of consumerism. Postmodern global citizens affirm their identity as tourists by hedonistically pursuing the fulfilment of their excessive desires at popular vacation resorts. Others increase their reputation by booking flights to elite or esoteric destinations and accommodation in expensive hotels. Travel, tourism, and leisure are considered basic human rights – although a large part of the world’s population has no access to these amenities and hardly any prospect of ever benefiting from them. These contradictory phenomena of our contemporary human existence require closer examination. If we want to grasp our time in thoughts or form an appropriate judgment about our epoch, then we need to reflect also on tourism, because it is one of the fundamental, inescapable determinants of our present life-world. (shrink)

Nigeria is an example of developing countries characterised by mass poverty in the midst of plenty. Coincidentally, the Nigerian church is stupendously rich. Pastor Emmanuel, a former National Coordinator of the Redeemed Christian Church of God, Germany, notes that the annual revenue of the Nigeria church in 2014 is over ₦3 trillion while surprisingly, the national budget is ₦4.69tn for the year. Gigantic buildings, exotic cars and private jets are the hallmarks of the church’s wealth. Some pastors acquire jets ranging (...) from ₦2.3 to ₦6.4 billion with additional ₦8.4bn for maintenance and salaries annually. Surrounded by this ‘affluence’ are thousands of poor, unemployed and barely surviving church members. This calls for the need to examine what Lukan Jesus would have wanted the church to do with her wealth. This article examines Lukan parables on the rich and the poor using narratological method. Thus, the parables’ context, the characterisation and the plot is analysed, including lexical-syntactical relationships. Finally, the lessons derived is used via socio-scientific reading of the Nigerian situation to arrive at a theology of social action for the poor. Most parables are open-ended, a literary device that ensures the readers take a decision, therefore the message focuses on the church rather than individual Christians. Contribution: The article recommends that church-owned institutions should make education accessible to the poor, rise against socio-economic policies that will impoverish people while seeking economic independence of the poor. Finally, the church should also integrate the differently-abled into the church. (shrink)

Na sua Fenomenologia da vida religiosa de 1920/21 Heidegger explicita a compreensão originária da temporalidade que encontra na experiência fáctica da vida do cristianismo primitivo tal como aparece nas Cartas de S. Paulo aos Tessalonicenses e Gálatas. Essa explicitação permite a Heidegger reinterpretar a ontologia a partir do horizonte da compreensão temporal da existência humana. Esta reinterpretação apoia-se implicitametne numa nova compreensão do ser de Deus que Heidegger não tematiza, mas que é exigida pela interpretação fenomenológica da existência humana realizada (...) a partir do texto bíblico. O presente artigo pretende ainda mostrar até que ponto a postura heideggeriana da fenomenologia da religião deixa como desafio a reinterpretação do ser de Deus a partir do horizonte de compreensão determinado pela concepção analógica da temporalidade pressuposta pelo texto bíblico como discurso que fala da ordem fenoménica em que Deus se manifesta. /// In his Phenomenology of Religious Life from 1920/21 Heidegger explains the original understanding of temporality he finds in the factical life of primal Christianity as it is referred to in some letters of Saint Paul. This explanation allows Heidegger to put forward a new interpretation of ontology from the horizon of temporal understanding of human being. However, this new ontological interpretation implicitly rests on a new understanding of God's being, which Heidegger does not explicitly address as it is required by his own phenomenological interpretation of human being'obtained from the biblical text. Purpose of the present paper is also to show that Heidegger's phenomenological approach to religion challenges us to develop a new understanding of God's being from the horizon provided by an analogical comprehension of temporality presupposed in the biblical text when it is read as a discourse on the phenomenological realm where God appears. (shrink)

Introduction: The decision of “do not attempt resuscitation” in the event of cardiopulmonary arrest is usually made when the patients are critically ill and cannot make an informed choice. Although, various professional bodies have published guidelines, little is know about the patients’ own views regarding DNAR discussion.Aim: The aim of this study was to determine patients’ attitudes regarding discussing DNAR before they are critically ill.Methods: A prospective study was performed in a general out patients department. A questionnaire was distributed to (...) consecutive outpatients along with an explanatory leaflet in the adult outpatient clinic.Results: 364 patients completed the questionnaire . 90% of respondents wanted all patients to be asked regarding DNAR decision at some point during a hospital admission. The majority would not find a DNAR discussion distressing. Only 10% would find it upsetting, however, 48% of these still wanted a discussion. 37% of respondents wanted to discuss DNAR decisions on admission; 32% in outpatients; 17% at consent for surgery, 14% when they are critically ill. 87% of respondents would not object to their relatives being involved in making decisions about their resuscitation status. However, only 12% of the subjects in the study had been involved in discussing the resuscitation status of a relative and 21% would not be comfortable to discuss a relative’s resuscitation status. Although 33% of patients preferred their resuscitation status to simply be documented within their clinical notes, 77% wanted it to be more easily accessible.Conclusions: This study suggests that contrary to current practice most patients want to discuss their DNAR status prior to becoming critically ill. This includes half of the small number that find it distressing to discuss. Although most patients are comfortable with relatives being involved in discussing DNAR, a significant proportion do not want their relatives to be asked. Furthermore, once a decision has been made, the majority of patients want it to be more accessible than current practice allows. (shrink)

El artículo presenta la interpretación tomista de Romanos 1, 18-21, la corrobora con un análisis históricolingüístico del texto y muestra que esa interpretación ha sido recibida por el Magisterio: el Concilio Vaticano I, León XIII, Pío XII, el Catecismo de la Iglesia Católica, la Encíclica Fides et Ratio y quien en 1999 era el Cardenal Ratzinger. Movido por esta última interpretación se examina el contexto histórico de la misma y la interpretación de Karl Barth sobre el mismo texto de la (...) Escritura. Finalmente, se muestra la repercusión de la interpretación católica en la actitud de los católicos ante civilizaciones gentiles. (shrink)

Here I shall call elements (1)-(3) the quantum state (or the “state”), since they give the quantum state of the universe that obeys the dynamical laws and is written in terms of the kinematic variables, and I shall call elements (4)-(6) the probability rules (or the “rules”), since they specify what it is that has probabilities (here taken to be the results of observations, Oj, or “observations” for short), the rules for extracting these observational probabilities from the quantum state, and (...) the meaning of the probabilities. What I shall write below is largely independent of the meaning of the probabilities, though personally I view them in a rather Everettian way as objective measures for the set of observations with positive probabilities. Usually it is implicitly believed that the observational probabilities depend strongly upon the quantum state. (Sometimes the Everett interpretation [2] is taken to mean that all of physical reality is determined purely by the quantum state, without the need for any additional rules to extract probabilities, but this extreme view seems untenable [4] and will not be adopted here. Instead, I shall discuss the opposite view, that the probabilities are independent of the quantum state.) However, some advocates of inflation[5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22] often claim that our observations do not depend upon the quantum state at all, but rather that inflation acts as an attractor to give the same statistical distribution of observations from any state. In this note, I shall use the framework of state plus rules to discuss this possibility that observational probabilities might be independent of the quantum state. I shall show that this indeed is logically possible, but apparently only if the probability rules are rather ad hoc. If indeed the rules are this ad hoc, so that the probabilities of our observations do not depend upon a quantum state at all, it would seem to leave it mysterious why many of our observations can be simply interpreted as if our universe really were quantum.. (shrink)

Intentamos desarrollar los elementos básicos en los que se funda la definición aristotélica de filosofía a la que las más de las veces se recurre como si fuera comprensible de suyo y suficiente para una adecuada comprensión del filosofar. Teniendo en cuenta el texto aristotélico abordamos la reflexión en torno a la filosofía desde dos perspectivas principales: como modo de saber superior según el entendimiento común del griego, entendida como σοφία, y como modo superior de saber teorético propiamente dicho, como (...) φιλοσοφὶα. Para ello consideraremos los distintos modos de saber partiendo de las condiciones naturales que los hacen posibles y deteniéndonos en cada uno de ellos en particular. Concluiremos con una definición provisional de filosofía según Aristóteles, en cuanto que la dilucidada no es la única posible para el estagirita. (shrink)

In this paper I shall argue that Proclus' criticism of Plotinus in De malorum subsistentia 31,5-21 is not entirely accurate, if we take into account Plotinus' theory of contraries as explained in Enn. I.8.6. For while Proclus thinks it impossible that anything could ever produce its contrary out of itself , Plotinus seems to propose that gradual ontological derivation from the first Principle will lessen the chain of being inevitably to the zero point of non-being . Non-being, however, is contrary (...) to the first Principle in a more radical way than the one Proclus thought of when he stated that absolute Good could never be the cause of Evil: according to Plotinus' interpretation, Good and Evil as well as being and non-being are contraries insofar they have no common substratum and do not share a common gšnoj. I shall try to plausibly explain this prima facie somewhat awkward notion of contrariety found in Plotinus by adducing analogies to numerical series, taking a recent paper by Dominic O'Meara as a starting point for the discussion. (shrink)

This is the first complete edition of Schleiermacher's 1820/21 lectures on education, which have hitherto only been available in a drastically abridged version concentrating on the topic of "Punishment and discipline". Notes taken by an unknown student, and published here in modern spelling, clearly show that this concentration does not do justice to Schleiermacher's theory of education. The text is accompanied by a detailed introduction, numerous explanatory notes and a comprehensive subject index.

Normal 0 21 false false false MicrosoftInternetExplorer4 Para o filósofo inglês William Whewell, a multiplicidade de observações e o refinamento dos resultados alcançados no decorrer dos séculos, através de uma forma elaborada de indutivismo, nos permitem compreender a ciência progredindo rumo às verdades necessárias e universais, além dos limites do psicologismo e do ponto de vista particular. A intuiçáo ocupa nesse processo um papel crucial, o qual vem recebendo dos comentadores diferentes interpretações. O estatuto epistemológico da intuiçáo e em que (...) medida ela se insere no processo de descobrimento de verdades sáo questões que analisaremos neste artigo. (shrink)

In this article, I restate the interpretation of Aristotle’s Ph. 2.5, 196b17– 21, which I presented for the first time in my book I fondamenti della causalità naturale. According to my reading, both the things that are due to deliberation and those that are not fall within the group of beings which come to be not for the sake of anything. In his recent book, Aristotle’s Concept of Chance, John Dudley found my interpretation laudable and original but rejected it, opting (...) for the traditional interpretation. As he did not provide sufficient reasons for this, I deem it appropriate to discuss more broadly and in greater detail my interpretation in order to demonstrate that it is correct theoretically, linguistically and grammatically. I also discuss a reading of Neoplatonic commentators which seems to me very useful: when commenting on Aristotle, they start with a very prejudicial interpretation which comes from Alexander and which probably determined all later interpretations of the passage. According to this interpretation, beings which come to be not for the sake of anything are beings that have no teleology of any kind. Yet this exegetic position faces a series of difficulties which can easily be solved if one assumes, as I do, that these beings have a certain end albeit not an intrinsic one. (shrink)