Existem perto de 140 monumentos portugueses que ainda conservam pintura mural realizada entre os finais do século XV e os meados do século XVI. Por vicissitudes históricas diversas, a distribuição destes monumentos pelo território nacional é muito desigual, verificando-se uma concentração em templos rurais situados sobretudo no território de Entre-Douro-e- -Minho (c. 30%), em Trás-os-Montes (c. 25%) e na Beira Interior (c. 20%).A análise da iconografia destas pinturas permite tirar várias conclusões a respeito das principais devoções da época. Verifica-se que (...) São Sebastião era o santo mais representado, seguido por Santo António (de Pádua), Santa Catarina, São Pedro, São Miguel, São João Baptista e São Tiago, ao mesmo tempo que apenas a Anunciação e o Calvário têm uma representatividade equiparável à dos santos mencionados. Também é possível concluir que a preferência pelos santos referidos não estava dependente da invocação dos templos. Conclui-se, igualmente, que existe uma nítida diferenciação entre as imagens sacras representadas na zona dos templos cujo cuidado pertencia aos fregueses, a nave, e a zona sob a responsabilidade dos padroeiros, a cabeceira. Nesta comunicação pretende-se explicar quais os motivos que justificam a preeminência da representação de determinadas figuras do hagiológio cristão durante o período em causa, bem como a ausência de outras cuja presença seria expectável. Pretende-se explicar também as razões que ditam a diferenciação entre a iconografia das cabeceiras e a iconografia das paredes da nave. A análise conjugada destes dados permite trazer alguma luz sobre os motivos que justificam as principais devoções dos portugueses da época, sobretudo os que viviam em ambientes rurais. (shrink)

Este artigo propõe os sermões da Baixa Idade Média ocidental como parte da linguagem política das comunas italianas. Junto com os discursos de assembleia, os sermões compunham uma retórica de natureza religiosa com validade cívica apta para os governos citadinos e para o modo de vida urbano. Estuda-se a Summa de Arte Praedicatoria, de Alain de Lille, os Li livres dou Trésor, de BrunettoLatini, os sermões de Giordano de Pisa e a Crônica de Rolandino de Pádua para mostrar como, (...) de um ponto de vista político e cívico, os sermões eram peças importantes do ordenamento social e da resolução de conflitos. (shrink)

El patrimonio cultural ha adquirido un sentido cada vez más complejo, amplio y dinámico. De una parte, se ha trascendido el antiguo paradigma monumental; de otra, el patrimonio se ha extendido a innumerables ámbitos epistemológicos y prácticos que lo interpretan y aplican según sus intereses.Desde una perspectiva teórica, este trabajo pretende una aproximación conceptual al patrimonio cultural a través de algunas claves que deberían estar presentes en toda reflexión patrimonial. Esta investigación se extenderá también a la noción de Paisaje (...) class='Hi'>Urbano Histórico y al ámbito de la arquitectura vernácula a fin de mostrar esa complejidad y su problemática real. (shrink)

¿Existe aún el campo? ¿Desapareció el campesinado? ¿Triunfó la expansión del modo de vida urbano y de los urbanistas? ¿Subsiste aún un modo de vida rural? ¿Existe aún una cultura campesina? ¿Cuáles son las tensiones y principales amenazas que recorren el mundo rural latinoamericano? ¿Cuáles son las formas de resistencia desde la identidad campesina e indígena a la marea globalizante? ¿Qué experiencias promisorias y/ o exitosas se están desplegando en el mundo rural? ¿Cómo se ha transformado l..

El presente artículo se basa en una investigación llevada a cabo por profesores de la Universidad Pablo de Olavide de Sevilla, adscritos al Grupo de Investigación de Trabajo Social y Políticas Sociales (Plan Andaluz de Investigación, Desarrollo e Innovación -Ciencias Sociales, Económicas y Jurídicas (PAIDI, SEJ-452), a lo largo de dos años y dentro del marco de colaboración con la Fundación Mercasevilla. El objeto de dicha investigación ha sido el análisis de la sociabilidad de las personas mayores en el medio (...) urbano desde la sociabilidad a la dependencia. El estudio pone de manifiesto las diferencias existentes en el uso de los espacios según la edad de la población, los déficits que esos espacios muestran, y su relación con la situación de dependencia de las personas mayores. En relación a los datos obtenidos, se plantean conclusiones y orientaciones que pueden resultar de interés a técnicos, investigadores, planificadores del territorio y para aquellos que pueden decidir acerca de políticas que modifiquen el espacio urbano. El equipo de investigación establece una relación directa entre la integración social del colectivo de mayores, con el grado de participación en la sociedad en la que se encuentran, y por tanto, con el uso y acceso a los distintos espacios de sociabilidad, que es en definitiva donde ejercen esta participación social. (shrink)

The debate on the ethics of privacy has been mainly dominated by Western perspectives, to the exclusion of broader ethical theories and socio-cultural perspectives. This imbalance carries risks; transplanted ethical norms and values can collide with those of the communities in which they are deployed. The consequent homogenization might also represent a missed opportunity to enrich and develop the current paradigm of privacy protection so as to effectively face new technological challenges. This article introduces and discusses the sub-Saharan philosophy of (...) Ubuntu and argues how its conception of the self helps to reinterpret some of the emerging issues revolving digital information technologies. To begin with, a general overview of the debate on the ethics of privacy is provided by distinguishing between individual and relational privacy. Also, the challenges of 'group privacy' are discussed. Then, we introduce basic principles of Ubuntu focusing on how these may have affected privacy conceptions and related legal practices. By outlining opportunities and risks of intercultural information ethics, we argue how Ubuntu—similarly to other communitarian moral philosophies—strengthens the development of the concept of relational privacy and, in particular, of group privacy. (shrink)

Underestimated for a long time, serendipity is an increasingly recognized design principle of the infosphere. Being influenced by environmental and human factors, the experience of serendipity encompasses fundamental phases of production, distribution and consumption of information. On the one hand, design information architectures for serendipity increases the diversity of information encountered as well as users’ control over information processes. On the other hand, serendipity is a capability. It helps individuals to internalize and adopt strategies that increase the chances of experiencing (...) it. As such, the pursuit for serendipity can help to burst filter bubbles and weaken echo chambers in social media. The article reviews the literature on emerging issues surrounding serendipity in human–computer interactions. By doing so, it firstly presents the study of serendipity and the debate about its role in digital environments. Then, it introduces the main features of a preliminary architecture for serendipity. Finally, it analyzes from an interdisciplinary perspective the values that embraces and sustains. The conclusion is that serendipity can be conceived as an emerging design and ethical principle able to strengthen media pluralism and other emerging human rights in the context of online personalization. Main limitations and potential unintended consequences are also discussed. (shrink)

En este trabajo hablamos de la posibilidad de una psicología fenomenológica,no como oportunidad de refundición del proyecto husserliano, sino comoplan de revisión de los fundamentos de una psicología de confección naturalista a partir de un tratamiento estrictamente fenomenológico. Esta revisión crítica, operada por Husserl, dialogará muy de cerca con las tesis que W. Dilthey desenvuelve en 1894, bajo el signo de una psicología descriptiva. Es nuestra intención mostrar, una vez ponderadas las insuficiencias evidenciadas por la perspectiva diltheyniana, la utilidad incuestionable (...) de la psicología fenomenológica como plataforma y vía de acceso indirecto para una auténtica filosofía fenomenológica.In this paper, we address the possibility of a phenomenological psychology,not having in mind a re-establishment of the husserlian project, but as plan torevise, from a strictly phenomenological approach, the basis of a naturalistic psychology. Such a critical revise, operated by Husserl, will dialogue closely with the thesis developed by W. Dilthey in 1894, under the title of a descriptive psychology. It´s our purpose to explain, given the insufficiency shown by Dilthey’s own perspective, the unquestionable utility of this phenomenological psychology as groundwork and indirect access way to a genuine phenomenological philosophy. (shrink)

La comparación entre el concepto de estado de naturaleza, tal y como aparece en las teorías contractualistas de los siglos XVII y XVIII, y la posición original de la teoría de la justicia de John Rawls, sirve para poner de manifiesto los supuestos, dificultades y limitaciones de esta última. A pesar de sus pretensiones, la posición original no justifica la búsqueda y existencia de una sociedad bien ordenada, y está lejos de alcanzar la brillantez y coherencia con la que sus (...) antecesores (Hobbes, Locke o Rousseau) argumentaron a favor de sociedades donde reinara la seguridad, la libertad o la igualdad. Además, Rawls, al reducir la justicia a un bienestar material que ha de llegar, desconoce el importante papel que la memoria histórica desempeña a la hora de reclamar la resolución de las injusticias del pasado. (shrink)

There are many ways in which a speaker can confuse their audience. In this paper, I will focus on one such way, namely, a way of talking that seems to manifest a cross-level kind of cognitive dissonance on the part of the speaker. The goal of the paper is to explain why such ways of talking sound so twisted. The explanation is two-pronged, since their twisted nature may come either from the very mental states that the speaker thereby makes manifest, (...) or from how the speaker chooses to express themselves (even if there is nothing wrong with their mental states). So-called ‘Moore-paradoxical’ utterances are but one example of the phenomenon, and the explanation of what is wrong about them is subsumed under a more general explanation here—one that captures also the twisted-ness of utterances whereby questions are raised or intentions expressed. (shrink)

LA ÉTICA DE EDMUND HUSSERL trata de recoger la doctrina ética de Edmund Husserl (1859–1938), con la idea de dar a conocer el contenido moral que encierra la rica obra husserliana. Además, constituye una buena introducción a quienes se aproximan a la filosofía del fundador de la fenomenología, y un buen servicio incluso para quienes ya conocen su pensamiento solamente en relación con la teoría del conocimiento o con la lógica. Concretamente, la ética de Husserl —en un cuidado y ajustado (...) equilibrio entre el papel de la razón, el de la voluntad y el del sentimiento— ofrece la posibilidad de rescatar la afectividad del sentimentalismo ciego e instintivo sin caer en el extremo contrario del racionalismo inhumano; enseña cómo tomar libre y realmente nuestra vida en nuestras propias manos y dirigirnos a un ideal personal; muestra cómo comportarnos con nuestros semejantes reconociéndolos en su verdadera dignidad, y cómo podemos ayudarnos los unos a los otros. Y para todo ello, en fin, nos proporciona el suelo seguro de la experiencia interna evidente, resistente a toda crítica procedente de la ciencia empírica o del cinismo posmoderno. La exposición del discurso ético pasa necesariamente por meandros psicológicos y antropológicos, como no podía ser de otra manera. De modo que la doctrina moral de Husserl desvela asimismo e inseparablemente un sustancioso contenido psicológico y antropológico. Por otra parte, se ha preferido mantener en general el estilo fenomenológico del autor, esto es, procediendo analíticamente en sucesivos niveles de profundidad. (shrink)

O presente trabalho trata da questão da imortalidade da alma, um tema com o qual o ser humano se ocupa há milênios, tanto no âmbito da religião como no da filosofia. Inicialmente, define-se o que se entende por imortali-dade e, num segundo momento, aborda-se essa questão em dois expoentes da filosofia antiga, Platão e Plotino.

Issues surrounding transsexualism, especially when surgical operations have been performed to achieve the desired sex, can create serious problems for canon law. After an examination of how sex is determined, the author provides a clear explanation of transsexualism and then differentiates it from hermaphroditism, homosexuality, and transvestitism. Transsexualism’s effect on the liciety of marriage is analyzed, followed by an exploration of considerations regarding transsexualism and Holy Orders. Finally, transsexualism and the vowed religious life are examined. The author encourages those faced (...) with such situations to pursue solutions that preserve, as well as possible, the good of the patient and their community, as well as the Church. National Catholic Bioethics Quarterly 14.1 : 105–118. (shrink)

In this paper I present reasons for us to accept the hypothesis that suspended judgment has correctness conditions, just like beliefs do. Roughly put, the idea is that suspended judgment about p is correct when both p and ¬p might be true in view of certain facts that characterize the subject’s situation. The reasons to accept that hypothesis are broadly theoretical ones: it adds unifying power to our epistemological theories, it delivers good and conservative consequences, and it allows us to (...) assess processes of reasoning involving attitudes of suspended judgment. (shrink)

TThe Pauline metaphor of corpus Christi, used abundantly by Erasmus in his writings, has had an enormous influence on Spanish sixteenth-century thought, giving rise to different interpretations of the corpus mysticum. However, what has has not been studied to this extent is its scope and meaning in the Dutch humanist, who makes a use of it which is more loaded with utopianism than what we see in the thinking of his Hispanic followers. The result is a difficulty in its political (...) implementation, on the one hand increasing the autonomy of Spanish Erasmism from its inspirer, and, on the other, allowing us to explain the eclipse of Erasmism after the death of its founder. (shrink)

Um alinhamento responsável à alguma versão do naturalismo filosófico requer a articulação explicita e cuidadosa de um argumento em sua defesa. Em quatro passos, o texto que segue abaixo expande e examina a validade de um argumento que é frequentemente rascunhado em favor do naturalismo. Como veremos, contudo, a versão do naturalismo que esse argumento nos permite é um pouco diferente dos naturalismos filosóficos mais populares.

What I call the Doxastic Puzzle, is the impression that while each of these claims seems true, at least one of them must be false: (a) Claims of the form ‘S ought to have doxastic attitude D towards p at t’ are sometimes true at t, (b) If Φ-ing at t is not within S’s effective control at t, then it is false, at t, that ‘S ought to Φ at t’, (c) For all S, p, and t, having doxastic (...) attitude D towards p at t is not within S’s effective control at t. All three natural replies to the puzzle have been pursued. Some have claimed that doxastic attitudes like believing that p are, in fact, within our effective control, or sufficiently so. Others have claimed that doxastic ought-claims, strictly speaking, are always false. And some have denied that effective control is required for the adequacy of doxastic ought-claims in general. I here pursue and examine a different strategy. In the first part of this paper, I argue that these claims are not only each true but actually not in tension with each other in the first place. Instead of attempting to dispel the puzzle, this solution proposes to evade it instead: to solve it by properly understanding, and by thereby accepting without contradiction, all of its constitutive claims. In the second part of the paper, I argue that the evasive strategy forces us to re-think our understanding of the place of normative reasons in epistemology. More exactly, it seems to come at the cost of one central way of thinking about our reasons for having doxastic attitudes, one where such reasons are good-standing exemplars of normative reasons in general. The evasive strategy, that is, threatens to lead us very quickly to a deflationary picture of epistemic normativity: it rescues normative talk, but sacrifices normative substance. I conclude by explaining why I think this is more consequential than some have made it out to be, and by suggesting that these consequences are welcome nonetheless. (shrink)

My starting point is what I call the Normative Authority Conception of justification, where S is justified in their belief that p at t (to some degree n) if and only if their believing that p at t is not ruled out by epistemic norms that have normative authority over S at t. With this in mind, this paper develops an account of doxastic justification by first developing an account of the normative authority of epistemic norms. Drawing from work in (...) political philosophy, I argue that (a) the cognitive and evaluative commitments and concerns behind our actual practices of holding each other and ourselves accountable for our beliefs reveal which epistemic norms we have consented to be under, and that (b) it is because we have consented to be under the authority of these norms – by actually holding ourselves and others accountable to them – that they in turn have normative authority over us. By connecting the authority of epistemic norms to the authority we have over ourselves in this way, the resulting account of doxastic justification (i) explains why it can be appropriate to criticize, resent, or sanction someone for having unjustified beliefs, (ii) avoids the phenomena of normative alienation and normative parochialism, and (iii) respects the social and collective nature of epistemic justification. (shrink)

Thinking Without Words provides a challenging new theory of the nature of non-linguistic thought. Jose Luis Bermudez offers a conceptual framework for treating human infants and non-human animals as genuine thinkers. The book is written with an interdisciplinary readership in mind and will appeal to philosophers, psychologists, and students of animal behavior.

More than a school of philosophy with a defined set of beliefs and convictions, classical Cynicism represents an unconventional sect of philosophers and a way of life. This is a complete account of classical Cynicism from its beginnings in the Socratic circle to its extinction in late Roman times. In this thoroughly documented study, Navia explores various issues related to the sources of information about the Cynics, the development of Cynicism, and the principal representatives of classical Cynicism. Exploring the relationship (...) between classical Cynicism and cynicism as understood in its ordinary modern sense, the author argues that despite their common designation, they represent significantly different philosophical attitudes. This book explicates the main ideas associated with classical Cynicism and argues that, its shortcomings notwithstanding, classical Cynicism furnishes us with a wealthy source of philosophical enlightenment. Individual chapters are devoted to Antisthenes, Diogenes, and Crates, the three principal classical Cynics. Attention is given to the development and application of certain fundamental Cynic ideas and to the transformation of these ideas throughout the eight centuries during which Cynicism was an influential philosophical movement. The book provides abundant references to primary and secondary sources and includes a bibliography of over five hundred entries. (shrink)

-- 2. Sujetos, referencia y reflexión.