This study focuses on comparison of perceptions of ethical business cultures in large business organizations from four largest emerging economies, commonly referred to as the BRICs (Brazil, Russia, India, and China), and from the US. The data were collected from more than 13,000 managers and employees of business organizations in five countries. The study found significant differences among BRIC countries, with respondents from India and Brazil providing more favorable assessments of ethical cultures of their organizations than respondents from China and (...) Russia. Overall, highest mean scores were provided by respondents from India, the US, and Brazil. There were significant similarities in ratings between the US and Brazil. (shrink)

Resumo Este estudo desenvolve uma análise do desenvolvimento do papel dos sonhos e das visões na literatura bíblica. Busca apontar as diferentes abordagens do tema segundo os diversos redatores bíblicos e seus os momentos históricos específicos. Pondo em relevo, principalmente, o papel da literatura profética e das ações do Estado como introdutores de uma relativização do caráter dos sonhos como elementos justificadores teológicos. Discutimos, a seguir, a recepção desse material pelos rabinos, autores do Talmude. Apontamos que a discussão rabínica sobre (...) o tema segue a perspectiva literária mais ampla, mas aprofunda as preocupações gerais com o império das visões sobre o olhar religioso. Provavelmente por conta das trágicas experiências políticas derivadas do pensamento apocalíptico e sua inclinação geral às revelações oníricas. De uma forma geral os rabinos do Talmude procuram resolver o problema do papel instabilizador dos sonhos através do simultâneo reconhecimento de sua importância e redução ou delimitação de sua relevância enquanto experiência de revelação religiosa. Palavras-chave: Judaísmo; Teologia judaica; Talmude; Sonhos na Bíblia; Sonhos no Talmude.This paper focuses on the development of the role of dreams and visions in biblical literature, presenting different approaches to the theme according to the various biblical authors and their specific historical moments. It emphasizes the influence of prophetic literature and State actions in the relativization of the nature of dreams as theological justifications. It then analyzes the reception of this material by the rabbis who wrote the Talmud. We sustain that the rabbis follow the wider literary mainstream but express a general concern for the empire of visions within the religious scope. That is maybe due to tragic political experiences derived from their apocalyptic thought and to their natural tendency to oniric revelation. We conclude that the Talmud rabbis tried to solve the problem of the destabilizing role of dreams by simultaneously recognizing their importance and reducing or limiting their relevance as a religious revelation experience. Key words: Judaism; Jewish theology; Talmud; Dreams in the Bible; Dreams in the Talmud. (shrink)

O objetivo desse texto é levantar algumas questões sobre as raízes do judaísmo de Paulo, ou dos referenciais judaicos que sustentam a sua visão de mundo - no decorrer de suas jornadas após a visão da estrada de Damasco. Há elementos para afirmar que além do seu farisaísmo assumido, Paulo recolheu concepções teóricas de outros movimentos judaicos do período. Tendo lido ou conhecido elementos das principais tendências do pensamento apocalíptico. Utilizou esses conceitos no sentido de atuar não só junto aos (...) judeus influenciados pelo farisaísmo como também junto àqueles outros inseridos na tradição apocalíptica. Acreditamos que Paulo expressa, além do mais, a culminância de uma tradição judaica consistente. Tradição que vinha, literariamente, do terceiro Isaías e que culminou, talvez, no Livro dos Jubileus, que defendia a necessária universalização messiânica da experiência religiosa judaica. Paulo ultima essa tradição e a transforma de experiência meramente teórica em prática concreta realizada numa perspectiva messiânica. (shrink)

A proposta do presente artigo é discutir alguns apontamentos de Heidegger acerca da questão do cogito como sujeito em Descartes, tendo em vista a compreensão cartesiana do cogito interpretado como representação ou como presença, e as possíveis contribuições que a interpretação heideggeriana pode trazer acerca da questão da subjetividade no pensamento de Descartes.

According to Kant, all finite rational beings are unconditionally bound to obey the moral law, expressed in the formula of the categorical imperative. The assent (the taking to be true) to this law is a practical knowledge, since its ground is objectively and subjectively sufficient. However, the immortality of the soul and the existence of God are not objects of practical knowledge but just objects of practical faith, of moral faith more precisely, for the assent to them has a barely (...) subjectively sufficient ground and is not a necessary consequence of this knowledge of the moral law. According to our interpretation of the Kantian philosophy, the ground of moral faith in God's existence and in the immortality of the soul will be found only in the finite rational being with a disposition (Gesinnung) for the actual fulfilment of the moral law. We will defend this interpretation and maintain that the radical evil of human nature, diagnosed by Kant, prevents all men from having a moral faith, which does not mean that this obstacle is unsurmountable, since the conversion of men into Good is possible. In our view, what makes this conversion feasible is the possibility (implicit in Kant's thought) of an irregular act of the free-will, that of adopting a good fundamental maxim. (shrink)

In the Introduction to the Transcendental Dialectic, of the Critique of Pure Reason, Kant presents a conception of error. In the (Jäsche) Logic, he also deals with the problem of error, albeit in a different way. This paper aims to highlight this difference and arguing that, in the (Jäsche) Logic, error is explained more consistently and suitably than it is in the Transcendental Dialectic. It begins by considering judgment as the place of truth, falsehood and error, and inquiring into the (...) cognitive faculties that take part in its framing. These faculties, whose roles cannot be interchanged, are the sensibility, passive and receptive, and the understanding, active and spontaneous. Erroneous judgment springs from the unnoticed influence of sensibility on understanding, which makes the understanding hold merely subjective grounds of judgment to be objective ones. In the Transcendental Dialectic, this unnoticed influence is conceived in such a way that sensibility is, in a certain sense, held to be the determining ground of error, as if it were an active faculty, whereas in the (Jäsche) Logic that influence is conceived in such a way that the understanding itself is regarded as the source and author of error. This author agrees with the conception of the understanding as submitted to prescriptive laws, which is contained in the very definition of Pure General Logic, as a science of the a priori laws of how the understanding ought to think. (shrink)

Na Estética Transcendental, Kant conclui que o espaço e o tempo são formas da sensibilidade e intuições puras. Neste trabalho examina-se a exposição metafísica dos conceitos de espaço e tempo, relacionando-a com a concepção de grandezas extensivas, da Analítica Transcendental. Em seguida examina-se o procedimento adotado na Estética Transcendental para a obtenção daqueles resultados. Não se pretende considerar toda a argumentação kantiana, mas apenas alguns de seus pontos, levantando questões sobre estes. Parece que a afirmação de Kant de que a (...) intuição pura do espaço contém em si as representações de espaços limitados é problemática e discorda do procedimento que ele se propõe seguir na Estética Transcendental. Parece que esta mesma conclusão é válida no que diz respeito ao tempo. (shrink)

Neste artigo abordaremos como a inspeção do espírito ocorre tratando a percepção da cera como um poder intelectual de conhecer, em vista da natureza do ego cogitans, na medida que a faculdade do entendimento e a faculdade da vontade operam por complementaridade. Para tanto, abordaremos a Meditação Segunda, sobretudo a segunda parte desta meditação, com complementos explicativos de outras meditações e obras do filósofo, de forma a mostrarmos que a questão da correção dos sentidos, diante do impasse epistêmico ocasional na (...) apreensão dos dados sensíveis, remete implicitamente ao jogo operativo da teoria cartesiana das faculdades. (shrink)

The existence of the German cultural community was guaranteed by the articles 3ter and 59ter of the Constitution and its organisation was institutionalized by the Law of July 10th, 1973. In 1980 the notion «German cultural community» in art. 3ter of the Constitution was replaced by the notion «German-speaking community».The reform of the statute of the German-speaking community has to be executed within the following limits : 1° an executive power that is accountable to the council can only be granted (...) after revision of art. 59ter of the Constitution; 2° there seems no harm in granting power to modify laws and to legislate with exclusion of the national legislator to the council, as long as the exercise of this power is submitted to, judicial review ; 3° the enlargement of the council's competence to the «personalized matters» does not require the revision of art. 59ter. The enlargement of the council's competence to some «regional affairs» is possible without revision of the Constitution, as long as the council does not receive the same competence as the Flemish, Wallon and Brussels region; 4° it is possible to grant the German-speaking community theyield of a part of some taxes. (shrink)

The scientific world is, as I have often repeated, a shadow world, shadowing a world familiar to our consciousness. Just how much do we expect it to shadow? We do not expect it to shadow all that is in our mind, emotions, memory, etc. In the main we expect it to shadow impressions which can be traced to external sense organs. But time makes a dual entry and thus forms an intermediate link between the internal and the external. This is (...) shadowed partially by the scientific world of primary physics (which excludes time's arrow), but fully when we enlarge the scheme to include entropy. Therefore by the momentous departure in the nineteenth century the scientific world is not confined to a static extension around which the mind may spin a romance of activity and evolution; it shadows that dynamic quality of the familiar world which cannot be parted from it without disaster to its significance.—Arthur Eddington,The Nature of the Physical World. (shrink)

The main purpose of this study is the scientific practice of Edgard Roquette-Pinto at the National Museum of Rio de Janeiro during the 1910’s and 1920’s in the XXth Century. The article examines the relationship between laboratory science and nation building. Driven by Physicians-Anthropologists like Edgard Roquette-Pinto among others, the investigations performed at the Anthropology Laboratory there reveal the dynamic of the borders between Laboratory and Field Sciences, and the new biological parameters adopted at that time. The investigative (...) agenda involved plants, animals and human bodies, and it was related to the current Anthropology concept aligned with the debate of Nation construction. The physiological studies amplified the scientific exchange with different institutions, emphasizing cultural exchange between Brazil and Paraguay, and the role played by Edgard Roquette-Pinto there as he inaugurated the Physiological course at Faculty of Medicine at University of Asunción. (shrink)