Building on prior research related to impact of information communication technology and operational risk management in the context of medium and small enterprises, the focus of this study was to investigate the relationship between ICT operational risk management and performances of MSEs. To achieve the focus, the research investigated evaluating models for understanding the value of ICT ORM in MSEs. Multiple regression, Repeated-Measures Analysis of Variance and Repeated-Measures Multivariate Analysis of Variance were performed. The findings of the distribution revealed that (...) only one variable made a significant percentage contribution to the level of ICT operation in MSEs, the Payback method. It may thus be inferred that the Payback method is the prominent variable, explaining the variation in level of evaluation models affecting ICT adoption within MSEs. Conclusively, in answering the two questions degree of variability explained and predictors, the results revealed that the variable contributed approximately 88.4% of the variations in evaluation models affecting ICT adoption within MSEs. The analysis of variance also revealed that the regression coefficients were real and did not occur by chance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eucharistic Adoration:Veils for VisionEmmanuel Perrier O.P.Translated by Amy Christine DevaudTo the Virgin of the AnnunciationEucharistic adoration is an eminently personal form of prayer.1 Not in the sense that each one of us could fill this time spent in the presence of the Lord with what he or she wants; if this were to be the case, there would be no adoration at all, since it would simply be a (...) matter of meeting oneself and one's ideas about God. Eucharistic adoration is a personal prayer in the sense that the adorer welcomes in his soul the divine person of the eternal Son, through the vision of the human body united to the Son in the womb of the Virgin Mary, just as this body is offered by faith in the sacrament of the Eucharist. Therefore, what is crucial to this meeting is that prayer be guided by the truth of the Eucharistic mystery and not by the feelings of the adorer, even less by the introspection of himself while adoring. In presenting the theological foundations of Eucharistic adoration, the following pages have a threefold goal: to enlighten beginners about the very things which shape this prayer; to help those who are progressing in their adoration to align it to the vision of the Word who became flesh; and [End Page 397] to accompany and support those who are more advanced in putting into words what they are already experiencing.After having specified the foundations of Eucharistic adoration, we will address the themes that sustain it in the same order in which the soul welcomes the mystery of the Word become flesh. This is an order that can be followed as steps to take during a time of adoration. One will then take care to allow enough time for each step. But it may be more relevant to focus on a limited number of themes, or even on a single one. We will be careful to ensure that we do not neglect any of the themes presented throughout the various meditations for adoration.The Hope of VisionEucharistic adoration begins and is consumed in vision, in the gaze toward the Body of Christ in his sacrament. God has accustomed us to listen to him, ever since he began to speak to Abraham, to Moses, to David, through the prophets. The Law begins with this commandment: "Hear now, O Israel!" To hear the Word is to welcome it, to put it into practice, and in doing so, to let it bear fruit within us. But seeing God is quite different.In the days of Christ, the central part of the Temple in Jerusalem, one of the wonders of the world, had two rooms, one called the Holy Place and the other called the Holy of Holies. The entrance to each room was obstructed by a huge curtain (see Exod 26:31–32). The priests usually celebrated their services behind the curtain of the Holy Place. However, they did not enter the Holy of Holies, the dwelling place of God among men (see Exod 29:43–46), which sheltered, before its destruction (probably in 587 BC), the Ark of the Covenant containing the tables of the Law given at Sinai, as well as a relic of the manna, the bread that came down from heaven to feed the people of Israel during the Exodus (see Heb 9:4). Only once a year the High Priest would cross the veil of the Holy of Holies to stand in the presence of God and pronounce the Name above all names, in remembrance of God's encounters with Moses:Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the door of to the tent, and the Lord would speak with Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship. … The Lord used to speak with Moses... (shrink)

Esta coletânea é uma homenagem aos 70 anos do professor Emmanuel Carneiro Leão. Reúne artigos de seus alunos, amigos e admiradores que foram atraídos pela abrangência e rigor de seu pensamento. A diversidade de temáticas, abordagens e premissas destes ensaios refletem bem a generosidade do espírito de Emmanuel Carneiro.

This study used a partial least squares structural equation modelling (PLS-SEM) to estimate curriculum management's direct and indirect effects on university graduate programmes' viability. The study also examined the role of institutional effectiveness in mediating the nexus between the predictor and response variables. This is a correlational study with a factorial research design. The study's participants comprised 149 higher education administrators (23 Faculty Deans and 126 HODs) from two public universities in Nigeria. A structured questionnaire designed by the researchers was (...) used for data collection. The questionnaire was duly validated with an acceptable scale and item content validity indices. The dimensionality of the instrument was determined using exploratory factor analysis (EFA). Convergent validity was based on Average Variance Extracted (AVE), whereas discriminant validity was based on Fornell-Lacker criteria and the Hetero-Trait Mono-Trait (HTMT) ratio. Acceptable composite reliability estimates of internal consistency were reached for the three sub-scales. Following ethical practices, the questionnaire was physically administered to respondents and retrieved afterwards. Smart PLS (version 3.2.9) and SPSS (version 26.0) programs were used for all the statistical analyses. This study uncovered significant direct and indirect effects of curriculum management on the viability of graduate programmes. Institutional effectiveness significantly impacted graduate programmes’ viability while mediating the nexus between curriculum management and graduate programmes’ viability. Curriculum management and institutional effectiveness jointly explained a significant proportion of graduate programmes’ viability variance. The result of this study proved that graduate programmes’ viability depends, to a great extent, on how much curriculum is managed and how effective institutions are with their services. The result of this study can enable institutions seeking to run viable graduate programmes to re-evaluate their curriculum management practices and the effectiveness of their services. (shrink)

Behaving in an ethical manner is part of the social responsibility of a business. How employees perceive the business operates often drives how they will treat customers. If employees think their organization is ethical they are more likely to behave in an ethical manner themselves. The study focuses on the ethics of banking organizations in Nigeria using a multidimensional framework developed from prior research. The data were analyzed to test the robustness of the dimensions and evaluate whether the framework applies (...) to an African business setting. The results support the dimensional structure and the hypothesized relationships between the dimensions. (shrink)

Reler o sentido e o teor do argumento de Anselmo à luz de sua vida oferece uma rica perspectiva sobre a famosa fórmula Deus est aliquid quo nihil majus cogitari possit – comumente traduzida: “Deus é algo do qual nada maior pode ser pensado”. Ela só receberá seu verdadeiro sentido para hoje à medida que descrever, por um lado, a experiência comum que se pretende aqui [(I) hermenêutica] e mostrar, por outro lado, o tipo de manifestação que aqui se considera (...) [(II) fenomenologia]. À luz dessa dupla leitura – tanto hermenêutica como fenomenológica – o célebre argumento do Proslogion reencontrará a sua verdadeira relevância para o nosso tempo. Evitando nos restringirmos às suas leituras puramente confessionais (K. Barth, M. Corbin) ou inteiramente laicas (R. Roques, P. Vignaux, A. de Libera, K. Flash, etc.), convém, ao contrário, devolver-lhe o seu teor “teofânico”, para que possa ser visto por uns e outros através do prisma de uma experiência vivida, seja ela apenas conceitual ou também religiosa. Há mística na filosofia pura e simples, se a estendermos a um tipo de experiência que nos envolve por completo. (shrink)

O Breviloquium de São Boaventura é, certamente, um “breve tratado” ou uma “pequena suma” de teologia, mas é também uma oração, mesmo uma liturgia. Para convencer-se disto, basta abrí-lo em seu Prólogo - que refere-se muito explicitamente à Epístola aos Efésios: “Eu me ajoelho diante do Pai de nosso senhor Jesus Cristo, de quem toda paternidade celeste e terrestre tira seu nome (Ep 14, 15)”. Mas os “joelhos do coração” são igualmente os “joelhos do pensamento”, ao menos para o franciscano. (...) O Doutor Seráfico é, antes de tudo, um “teólogo de joelhos”, e talvez esta seja uma de suas maiores originalidades, pois se há uma Entrada de Deus em teologia no pensamento de São Boaventura assim como nós o demonstramos alhures, é precisamente nesse aspecto que o Breviloquium é uma “suma de teologia revelada”. (shrink)

Traditional Yorùbá culture admits the hegemonic locus that humans rank above all else on the planet. The outlook received decisive ratification several millennia ago in one of the Odùs of their Ifá Corpus. Specifically, in Odù Ògúndá Otura, one of the numerous chapters of the Ifá Corpus, Ọ̀rúnmìlà, the founder and primordial deity of Ifá discloses his authorization, the use of non-human animals for sacrifice and other human ends interminably. In this study, we engage the Ifá chapter that upholds this (...) outlook. We riposte that the age long supercilious perspective among the Yorùbá that humans rank higher and over non-human animals, as documented in the said Odù is no longer tenable on biological and moral-legal grounds. If the biological and moral-legal thrusts are not invalid, what framework is plausible when the interest(s) of non-human animals clash with the interest(s) of Ifá tradition and Yorùbá culture? On what basis will it be appropriate to jettison the interest(s) of the one for the interest(s) of the other? In the light of these posers, we employ Kai Horsthemke’s ethical individualism as the suitable groundwork that considers the interest of animals recommended for sacrifice in Ifá obeisance. (shrink)

Preoperative informed consent is a legal and ethical requirement that ensures patients understand a procedure, its associated risks and benefits, alternative treatment options, and potential complications to make an informed decision about their care. This cross‐sectional study evaluated the informed consent process for major orthopaedic surgeries at a tertiary hospital in Nigeria. A self‐administered questionnaire was used to collect data from 120 adult participants. Results showed that many patients do not read the consent form before signing it, and surgeons do (...) not adequately explain the alternatives to surgery, potential risks, and available anaesthetic options. Higher‐educated patients are more likely to read the consent form. Surgeons performed well in explaining the nature of the condition and prognosis, the procedure's potential benefits, and answering patients' questions. The study emphasises the need to improve the informed consent process to ensure patients understand and can make rational decisions about their healthcare. (shrink)

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

Given that Enlightenment rationality developed in Europe as European nations aggressively claimed other parts of the world for their own enrichment, scholars have made rationality the subject of postcolonial critique, questioning its universality and objectivity. In _On Reason_, the late philosopher Emmanuel Chukwudi Eze demonstrates that rationality, and by extension philosophy, need not be renounced as manifestations or tools of Western imperialism. Examining reason in connection to the politics of difference—the cluster of issues known variously as cultural diversity, political (...) correctness, the culture wars, and identity politics—Eze expounds a rigorous argument that reason is produced through and because of difference. In so doing, he preserves reason as a human property while at the same time showing that it cannot be thought outside the realities of cultural diversity. Advocating rationality in a multicultural world, he proposes new ways of affirming both identity and difference. Eze draws on an extraordinary command of Western philosophical thought and a deep knowledge of African philosophy and cultural traditions. He explores models of rationality in the thought of philosophers from Aristotle, René Descartes, Francis Bacon, and Thomas Hobbes to Noam Chomsky, Richard Rorty, Hilary Putnam, and Jacques Derrida, and he considers portrayals of reason in the work of the African thinkers and novelists Chinua Achebe, Ngugi wa Thiong’o, and Wole Soyinka. Eze reflects on contemporary thought about genetics, race, and postcolonial historiography as well as on the interplay between reason and unreason in the hearings of South Africa’s Truth and Reconciliation Commission. He contends that while rationality may have a foundational formality, any understanding of its foundation and form is dynamic, always based in historical and cultural circumstances. (shrink)

Resumo: Este artigo procura responder à pergunta se Marx possui de fato um método dialético próprio. A argumentação está dividida em três partes. Na primeira, procura-se mostrar que as críticas de Marx ao método absoluto de Hegel poderiam ser tomadas por este como meras explicações sobre o seu próprio método. Na segunda parte, tecem-se algumas considerações sobre o que é o método dialético de Hegel, a partir das figuras da imediaticidade e da imediaticidade mediada. Na última parte, apresentam-se três exemplos (...) de como Marx pratica, em sua crítica à Economia Política, exatamente aquilo que criticou no método dialético de Hegel.: This paper attempts to answer the question whether Marx really has an own dialectic method. My argument is divided into three parts. In the first, I try to show that Marx’s criticism of Hegel’s absolute method could be taken by Hegel as mere explanations of his own method. In the second part, I offer some considerations about what Hegel’s dialectical method is based on the figures of immediacy and mediated immediacy. In the last part, I present three examples of how Marx practices in his critique of Political Economy exactly what he criticized in Hegel’s dialectic method. (shrink)

Retomando la lectura de Hannah Arendt en La condición humana sobre la vita activa y, particularmente, sobre la "acción" como condición de posibilidad de la "vida política", este trabajo busca poner en entredicho la relación entre "política", "vida" y "acción". Para ello, centraremos este análisis en el pensamiento de Filón de Alejandría; más especialmente, en un rara avis dentro de su corpus: La vida contemplativa o de los suplicantes. El objetivo de la ponencia es reflexionar sobre el lugar donde se (...) instala la reflexión filosófica y la reflexión teológica como forma política y qué implicaciones tiene esto: qué ocurre cuando el fundamento de la enseñanza no pasa por la vita activa arendtiana sino por una vida pasiva bajo la consagración a la tarea de la reflexión y el estudio, ¿podríamos plantear desde allí una forma comunitaria que constituya la política como in-acción? (shrink)

Entendiendo la teología política como aquellos actos y conceptos políticos en los que subyace un resto que los sobrepasa y que los vincula con una dimensión que reside más allá de lo humano, el objetivo de este artículo es analizar los avatares de este concepto desde la matriz de la tradición judía. Es por ello que se intentará realizar un corrimiento y una relectura de los debates modernos de la teología política cristiana y la secularización desde el judaísmo. Adentrándonos también (...) por los caminos de la mística judía, nuestro objetivo es comprender de qué manera se produce un fenómeno inverso al de la así llamada secularización, por el cual los conceptos políticos se mueven a la esfera de lo divino y no al inverso. Para conseguir demostrar esta idea, se retomarán las concepciones angelológicas del judaísmo así como, principalmente, la idea antropomórfica de la cábala, buscando construir otra forma de leer nuestra realidad política, entendiéndola como aquello que constituye un “pálido reflejo”, o una “huella residual”, de las formas políticas divinas en este mundo. (shrink)

Resumo: Este artigo visa a esclarecer o uso concreto que Nietzsche faz do vocabulário biológico em sua obra. Em vez de conceber a biologia como a soma indiferenciada das ciências da vida, o que é um anacronismo em vista da situação fragmentada dessas ciências na segunda metade do século XIX, levo em consideração o trabalho de Lynn Nyhart sobre a ascensão da perspectiva biológica na Alemanha, para evidenciar o sentido mais estreito no qual Nietzsche fala de “biologia”. A primeira parte (...) do artigo identifica os interlocutores que Nietzsche caracteriza explicitamente como “biólogos”. Depois, tento determinar o tipo de biologia evolucionária que está em jogo, para poder, num último momento, explorar as ramificações epistemológicas e estéticas do discurso biológico nietzschiano.: This paper aims at clarifying the concrete use Nietzsche makes of the biological vocabulary in his work. Instead of conceiving biology as the undifferentiated sum of the life sciences, which is an anachronism in view of the fragmented situation of these sciences in the second half of the 19th century, I take into consideration Lynn Nyhart’s work on the rise of the biological perspective in Germany, to highlight the narrower sense in which Nietzsche speaks of “biology”. The first part of the paper identifies the interlocutors Nietzsche explicitly characterizes as “biologists”. I then try to ascertain the type of evolutionary biology that is at stake, to be able, in a last moment, to explore the epistemological and aesthetic ramifications of the Nietzschean biological discourse. (shrink)

El presente trabajo aborda la recepción del pensamiento de Agustín de Hipona a lo largo de la historia de la fenomenología en el siglo XX. Para ello, divide esta recepción en diversos temas o enfoques con sus respectivos autores. En primer lugar, trata los “orígenes fenomenológicos” (Husserl, Heidegger y Arendt), mostrando allí la matriz alemana de interpretación de Agustín. En segundo lugar, el autor analiza, ya en el marco de las lecturas francesas de Agustín, lo que denomina el “giro hermenéutico” (...) (Gadamer y Ricoeur). Finalmente, en tercer lugar, examina lo que define como “Descripciones fenomenológicas” (Marion y Chrétien). (shrink)

Aunque fueron muchos los intentos en la modernidad de superar el dualismo cuerpo y mente, las teorías filosóficas del lenguaje en muchos casos lo reintrodujeron de manera sutil pero no menos eficaz. El artículo discute varios teoremas para pensar la materialidad del signo y muestra la preponderancia, desde Kierkegaard hasta el estructuralismo post-Saussuriano, de pensar la materialización como algo necesario, pero arbitrario en su modalidad. En esta concepción, el cuerpo del lenguaje no es solamente aquello que se puede sino aquello (...) que se debe poder modificar: la corporalidad de la expresión es lo que debe poder ser absolutamente sustituible para conservar la unidad del sentido. Sin embargo, en muchos casos, el sentido emerge precisamente de la singularidad insustituible, de la configuración de los signos en la poesía o de la gestualidad inimitable del actor. El articulo argumenta en favor de introducir, en esta discusión, la distinción fenomenológica entre Kó'rper y Leib, que - como Husserl sugirió - también puede pueden pensarse según la diferencia entre lo representable y lo irrepresentable, entre lo que no tiene papel constituyente y que desde luego puede ser sustituido, y lo que permite ser representado por otro porque es insustituible. Although in the modern age there were plenty of attempts to overcome the mind-body dualism, its philosophical theories of languages reintroduced it in a subtle but not less effective way. In this article several theorems to think on the materiality of the sign are discussed, and the preponderance, from Kierkegaard to the post-Saussurean structuralism, of thinking the materialization as something necessary but arbitrary in its modality, is shown. The body of language under this understanding is not only that which can be modified, but that which must be modifiable: the corporeality of the utterance must be substitutable in order to preserve the unit of meaning. Nevertheless, in many cases, the meaning comes precisely from the unsubstitutable singularity, from the configuration of the signs in poetry or from the inimitable actor's gestures. The article argues for introducing in this discussion the phenomenological distinction between Kórper and Leib, which - as Husserl suggested - may also be thought from the difference between the representable and the irrepresentable, between what does not have a constituent role and hence can be substituted, and what allows to be represented by another because it is unsubstitutable. (shrink)

La filosofía, y en particular la fenomenología, se encuentra hoy en Francia en una situación cuanto menos paradójica en su relación con la teología. Mientras unos acusan a los fenomenólogos de un supuesto giro teológico y otros se defienden de él como si cualquier teologización mancillase su integridad, nadie intenta deliberadamente el pasaje de una a otra, haciéndose cargo de las dos disciplinas como tales. Al atreverse a “cruzar el Rubicón”, con la convicción de que “cuanto más se teologiza, mejor (...) se filosofa”, este artículo trata de acabar con la posición demasiado frecuente de desconfianza y ofrece un “billete de vuelta” de la teología a la fenomenología. Lejos de las filosofías del “umbral” o del “salto”, aquí se reclama un verdadero encuentro de disciplinas, con la seguridad de que se distinguirán mejor si aceptan ser más asumidas. Alea jacta es: “la suerte está echada”, con atrevimiento y tal vez temeridad, pero sabiendo que nadie piensa si no se arriesga. (shrink)

Webrova vznemirljiva teza iz dela Protestanska etika in duh kapitalizma, ki sprva izgleda tako neverjetno, je bila od svoje prve objave deležna številnih kritik, spodbijajo pa jo vse do danes. Ena izmed številnih kritik, pa ostaja še posebej nepopustljiva: če je duh samoodpovedovanja primeren za kapitalistično podjetništvo, pa ekonomije ne poganjajo samo podjetniki; ekonomija potrebuje tudi potrošnike, ki so pripravljeni kupiti več od tega, kar predstavlja njihove dejanske potrebe. Po Benjaminu je kapitalizem religija brez dogme ali teologije in ni nič (...) drugega kot čisti kult. Kot takšen sestoji v nenehnem slavljenju vernika, ki svojo vero udejanja skozi porabo in potrošnjo. V nadaljevanju bi rad izpostavil tezo, da nam vzporejanje dveh momentov krize – krize Druge svetovne vojne in krize 2008 –, omogoča na novo osvetliti Webrovo slavno tezo o asketski naravi kapitalizma, ter podal novo razlago tega, zakaj investicijski kapitalizem in potrošniški kapitalizem sploh nista protislovna, temveč konec koncev popolnoma sovpadata. Med drugo svetovno vojno sta namreč vladi Združenih držav Amerike in Kanade izdali niz propagandnih plakatov, katerih cilj je bil zmanjšati porabo in preusmeriti finančne sile gospodinjstev v prid skupnega vojnega napora. Mnogi od teh plakatov, ki so jih naredili nekateri najbolj zviti oglaševalci tistega časa, so črpali iz najgloblje zakoreninjenih načel puritanizma Nove Anglije: dolžnosti samoomejevanja. Sporočilo je bilo v naslednjem: vaši prihranki bodo odrešljivi ob koncu vojne, to pa le malce premesti Calvinovo perspektivo varčevanja, ki omogočajo odrešitev v času ob koncu sveta. Danes bi bilo dobro, če bi premislili eshatološke implikacije teh prerokov, ki predpisujejo najboljše obnašanje ob dogodku konca krize. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Évangile et Providence: Une théologie de l’action de Dieu by Emmanuel DurandMichael J. Dodds, O.P.Évangile et Providence: Une théologie de l’action de Dieu. By Emmanuel Durand. Paris: Cerf, 2014. Pp. 345. €35.00 (paper). ISBN: 978-2-204-10201-8.Emmanuel Durand offers a refreshing perspective on the question of divine action, so much discussed in recent years in the dialogue between theology and science. While not neglecting the fruit of (...) that discussion, his framing of the question under the headings of “Gospel” and “Providence” opens a new vista that is evident in his opening question: “What theology of Providence is needed today for the Gospel of salvation?” (7).Although contemporary theology readily affirms the biblical proclamation of God’s universal offer of salvation, its account of God’s salvific action on behalf of each person has become “uncertain and problematic.” Discussions of divine “kenosis, self-limitation, retreat, and powerlessness” have led many to the conviction God’s action must somehow be “limited” (8). The result is the paradox of a limited God attempting to offer universal salvation. The remedy lies in the recovery of a correct understanding of “the sovereignty of God”—the God who acts not only in the “intimacy of human hearts” but also in and through the “happy and unhappy contingencies” of human life (8-9).Durand begins by placing the question of divine action in the context of contemporary theology and culture, considering first the relationship between divine and human action, then the question of God’s action in history, and finally the understanding of divine action that has surfaced in the dialogue between theology and science (chap. 1). His next task is to clarify the notion of “action” itself. This entails an account of analogy (chap. 2). The discussion then turns to the “creative reappropriation” (10) of three classical theologies of divine providence, those of St. Augustine, St. Thomas Aquinas, and John Henry Newman. This involves a careful consideration of the Confessions of Augustine, the Summa contra gentiles of Aquinas, and the sermons of Newman (chaps. 3-5).The flip side of the question of divine action is of course the problem of evil and why a God who is capable of overcoming evil does not do so. Durand proposes not to “resolve” (résoudre) such problems here, but simply to help us “press” (serrer) them (11) as a preparation for listening to what revelation may say of them (chap. 6). The question of evil serves as the background for the discussion of Scripture that follows, where aspects of the books of Wisdom, Luke, and John are considered (chap. 7). Durand concludes with a [End Page 133] constructive proposal for understanding Providence in the world as we find it today, afflicted with evil (chap. 8).Durand begins his book with a discussion of the widespread opinion in contemporary philosophy and theology that divine and human action are somehow opposed to or in competition with each other. He traces this notion to Sartre, arguing that it now seems to pervade our culture despite the efforts of theologians such as Sertillanges to refute it. God’s action in the world is thought to diminish as humanity matures historically. The sovereign God gives place to the suffering God, who can act only through the actions of humans. The contemporary notion of history itself poses problems for divine action. It is difficult to affirm God’s saving and directing action in history, when history itself has lost its direction: “The loss of confidence in the intelligibility of history also jeopardizes the representation of God as sovereign, cause, author, director or guarantor of history” (29). Finally, the ability of science to explain natural events has led some to the conviction that there is simply no room for God to act in the world without interfering with the order of scientific laws. Durand presents a fine summary and critique of the responses to this dilemma that have surfaced in the ongoing dialogue between theologians and scientists, especially under the auspices of the Center for Theology and the Natural Sciences at the Graduate Theological Union in Berkeley (31-60).Durand... (shrink)

A história intelectual do século XX tem sido escrita ao longo de um cenário que vê, na morte de Merleau-Ponty em 1961, a linha de divisória entre uma geração existencial e fenomenológica e o evento do estruturalismo imediatamente subsequente. A publicação das notas de leitura de Merleau-Ponty sobre o texto A origem da geometria, de Edmund Husserl, tem mostrado quão frágeis são os alicerces desta leitura simplificadora. Na verdade, enquanto a tradução e introdução de Derrida ao texto de Husserl, de (...) 1962, tornavam-se um texto fundamentador para a geração estruturalista, introduzindo uma reflexão sobre a historicidade e a materialidade da idealidade, foi apenas em 1998, com a publicação das notas da conferência de Merleau-Ponty no Collège de France, em 1959, sobre o mesmo tópico, que se tornou claro quão próximo está o primeiro Derrida do último Merleau-Ponty. Assim como Derrida, Merleau-Ponty identificou, na tensão husserliana entre arqueologia e teleologia, o problema básico da fenomenologia, introduzindo a questão da história e a do meio de transmissão cultural. Comparar tais leituras em seu contexto específico não apenas permite um retrato mais complexo dos debates intelectuais da época, mas também mostra como, com a interpretação de Merleau-Ponty sobre A origem da geometria, a "diferença" de Derrida antecede-se e admite outra genealogia. (shrink)

El presente trabajo aborda la recepción del pensamiento de Agustín de Hipona a lo largo de la historia de la fenomenología en el siglo XX. Para ello, divide esta recepción en diversos temas o enfoques con sus respectivos autores. En primer lugar, trata los “orígenes fenomenológicos” (Husserl, Heidegger y Arendt), mostrando allí la matriz alemana de interpretación de Agustín. En segundo lugar, el autor analiza, ya en el marco de las lecturas francesas de Agustín, lo que denomina el “giro hermenéutico” (...) (Gadamer y Ricoeur). Finalmente, en tercer lugar, examina lo que define como “Descripciones fenomenológicas” (Marion y Chrétien). (shrink)

resumo O presente trabalho é uma contribuição ao estudo do sentido da « personalidade pura », que surge ao final da Ciência de Lógica de Hegel, e que é ali o nome correto e último do « Conceito ». Com esse nome, Hegel pretende designar a afirmação da liberdade em sua ide nt ida de com a negatividade absoluta. Pa ra esclarecer esse ponto, será preciso, primeiro, explicar o sentido hegeliano de pessoa no campo do espírito objetivo, onde ela é (...) alçada, na figurado imperador, à condição de « pessoa absoluta » . No entanto, para além da rigidez desta última, a pessoa hegeliana é o nome do sujeito que decide. Tal decisão é pensada por Hegel como uma criação, a personalidade é precisamente a identidade da vontade e da inteligência, e é possível então passar da sua aparência objetiva à decisão da Id é ia absoluta em sua própria afirmação como conhecimento absoluto, isto é, à identidade he geliana da verda de substancial e do sujeito pessoal. palavras-chave Personalidade pura; sujeito; negatividade; Hegel; Ciência da Lógica. (shrink)

Văn khắ c Chămpa tại Ba̓ o tàng ̃ Điêu khắ c Chăm–Đà Nă ̃ ng. The Inscriptions of Campā at the Museum of Cham Sculpture in Đà Năng. By Arlo Griffiths, Amandine Lepoutre, William A. Southworth, and Thành Phn. Published in collaboration between École française d’Extrême-Orient, Hanoi, and Center for Vietnamese and Southeast Asian Studies, University of Social Sciences and Humanities, Vietnam National University H̀ô Chí Minh City. H̀ô Chí Minh: VNUHCM Publishing House, 2012. Pp. 288, 67 pl., 38 (...) photos. VND 170.000. (shrink)

This article aims at making a contribution within the framework of the new and renowned interest for Jacques Derrida's political thinking. The main objective is to clarify some specific contributions made to the discussion Derrida holds between phenomenology and structuralism. With this in mind, two central dimensions to think politics, found in the earliest texts of the author, are presented: on the one hand, by the discussion of a traditional definition of philosophy, exemplified here with phenomenology, a construction of a (...) different link between philosophy and politics seems to be possible; on the other, by the questioning of the formalism inherent in structuralism from notions like play and force a structural politicity, thought of as economy of violence, emerges. The methodological assumption that is taken here is that the texts where politics is an explicit subject are not necessarily those from which Jacques Derrida's contributions to think politics must be tracked. For this purpose we are going to narrow down our reading to just three texts: "Introduction to Husserl's Origin of Geometry", "Force and signification" and "Structure, Sign and Play in the Discourse of the Human Sciences".El artículo busca realizar un aporte en el marco del renovado interés por el pensamiento político de Jacques Derrida. El objetivo es precisar ciertas contribuciones en la discusión que Derrida tiene con la fenomenología y el estructuralismo. Para ello se muestran dos dimensiones centrales de los textos tempranos del autor para pensar la política: por una parte, al discutir una definición tradicional de filosofía, ejemplificada aquí con la fenomenología, se posibilita la construcción de otro vínculo entre filosofía y política; por otra parte, al cuestionar el formalismo inherente al estructuralismo desde nociones como juego o fuerza surge una politicidad estructural pensada como economía de la violencia. El presupuesto metodológico del cual partimos es que no necesariamente en los textos donde la política constituye un tema explicito es donde deben rastrearse sus aportes para pensar la política. Para ello, vamos a restringir nuestra lectura a tres textos: "Introducción a El Origen de la Geometría de Husserl" , "Fuerza y Significación" y "La estructura, el signo y el juego en el discurso de las ciencias humanas". (shrink)

A comparação das traduções latina e holandesa do original perdido de La Recherche de la Vérité par la lumière naturelle permite concluir a presença de uma ocorrência notável do termo “consciência” nesse diálogo póstumo de Descartes. Essa ocorrência permite responder às interpretações que põem em questão a existência de uma invenção cartesiana da consciência moderna, bem como esclarecer o que aproxima e separa, ao mesmo tempo, Descartes de La Forge e Malebranche no que concerne à significação do termo consciência. Este (...) estudo visa, enfim, reavaliar a importância filosófica desse diálogo de Descartes. (shrink)

Com a publicação do curso de 1933 – 1934 que conclama a “exterminação total” do inimigo interior, o ano de 2001 marca uma inflexão na recepção da obra de Heidegger e exige o exame crítico do uso de termos-chave de sua doutrina, tais como o ser, concebido por ele como “termo codificado” , a história, a técnica e o extermínio ou aniquilamento . Trata-se igualmente de recolocar numa perspectiva crítica o projeto mesmo da “obra completa”.

¿Qué es lo más básico en el hombre? Aquello que puede resistir, sin quebrantarse, aun en un campo de concentración. Esto sólo sucede con la verdadera vida interior, que no es un pensamiento piadoso o revolucionario, sino la obligación de amparar toda la humanidad del hombre en el camarote, expuesto a todos los vientos de la conciencia.

Se distingue en primer lugar la verdad originaria del ser -fundamento de toda noción de verdad en la tradición griega- frente a la conciencia, la tematizacion de la verdad frente a la manifestación en la inteligibilidad. Toda expresión de verdad -sentido- remite a un desvelamiento previo del ser. El testimonio, en cuanto confesión de un saber o experiencia por un sujeto, esta referido al ser desvelado y gobernado por él. en cierto modo, el sujeto del saber queda anulado. Pero el (...) testimonio, además de expresar el ser, apunta también mas allá de él. La conciencia está estructuralmente abierta al ámbito de lo no-representable, de la responsabilidad para con el otro, previa a toda decisión subjetiva. La responsabilidad testimonia la relación con un infinito no tematizable, ambiguamente presente en el profeta. (shrink)

This paper provides a detailed study of fraud in practice through an empirical investigation of B.P.Sayers, a family-owned stockbroking firm that had been in existence for over 100 years and that collapsed due to the fraudulent activities of the firm's junior partner. An interpretive narrative methodology has been employed which has resulted in the development of a detailed understanding of fraud and moral breakdown in organizations, resulting from a failure of responsibility that arises from a dysfunctional work identification and its (...) moral implications. In developing this account of fraud, the conceptual framework utilized is drawn from the moral philosophical work of Emmanuel Levinas who explicated how the breakdown of social relations of responsibility results, in turn, in moral breakdown. (shrink)

In order to promote social distancing during the recent COVID-19 pandemic, physicians and healthcare systems have made efforts to replace in-person with virtual clinic visits when feasible. While these efforts have been well received and seem compatible with sound clinical practice, they do not perfectly replicate the experience of a face-to-face exchange between doctor and patient. This essay attempts to describe features of the virtual visit that distinguish it from its face-to-face analog and considers the phenomenological work of Emmanuel (...) Levinas in arguing that these differences may limit the force of the ethical summons a provider would otherwise experience before the face of a patient. The diminishment of this signal therapeutic experience may engender vocational as well as clinical consequences, which should be weighed against the practical benefits of the virtual visit as we consider whether our enthusiasm for this mode of practice should continue. (shrink)

Catherine Keller's Cloud of the Impossible knits together process theology and relational ontology with quantum mechanics. In quantum physics, she finds a new resource for undoing the architecture of classical metaphysics and its location of autonomous human subjects as the primary gears of ethical agency. Keller swarms theology with the quantum perspective, focusing in particular on the phenomenon of quantum entanglement, by which quantum particles are found to remain influential over each other long after they have been physically separated—what Albert (...) Einstein and his collaborators recklessly dismissed as “spooky action at a distance.” This spooky action, Keller suggests, reroutes process thought—classically concerned with flux—to a new concern with intransigence—particularly the intransigence of the ethical relationship. Attending to the ethical urgency of the Other, she leaves process theology in a position of susceptibility to the moral imperative posed by the marginalized, the victimized, and the oppressed. This essay argues that although the ontological work of Keller's book productively integrates quantum physics into process theology, the ethical dimension of relationality is left cold in the quantum field. This is because, contra the ethical framework of contemporary deconstruction, which, following Emmanuel Levinas, sees ethical relationships as emerging out of a dynamic of infinite distance, moral connection has nothing to do with the remote reaches of the quantum scale or the macro-scale limits of space—nothing to do with “infinity” at all. Ethics emerges out of a much messier landscape—the evolved dynamic of fleshy, finite, material bodies. Rather than seeing ethical labor as a matter of physics, my contention is that interdisciplinary undertakings like Cloud of the Impossible are ethical disciplinary practices, re-acquainting us with the non-sovereignty of the self in order to open up new habits of relating rather than spotlighting ethical imperatives. (shrink)

Resumo: O presente artigo reflete sobre o tema da “responsabilidade” no pensamento filosófico de Hannah Arendt (1906 - 1975) e Emmanuel Lévinas (1906 - 1995) com a intenção de demonstrar as nuances e particularidades de cada autor e ao mesmo tempo realizando uma atualização da reflexão filosófica destes dois grandes pensadores do século XX. Para Arendt, o conceito de responsabilidade perpassa tanto o aspecto pessoal quanto coletivo acentuando a dimensão da política e aparece de forma sistemática em escritos a (...) partir do seu livro Eichmann em Jerusalém (1963). Já para Lévinas, o conceito de responsabilidade está intrinsecamente ligado à sua concepção de ética como filosofia primeira. Encontramos uma maior exposição deste conceito nas obras Totalidade e Infinito (1961), Ética e Infinito (1982), Deus, a Morte e o Tempo (1993), dentre outras. Ele tem por objetivo tirar a primazia da ontologia e assim propor um novo paradigma para o agir humano. Segundo Lévinas, a exterioridade do rosto manifesta-se quando o outro olha para mim, torno-me responsável por ele, de tal maneira que, mesmo tendo que assumir responsabilidade a seu respeito, a sua responsabilidade incumbe-me, ou seja, o rosto do outro me interpela, me prende em sua ética da responsabilidade. Podemos afirmar que há uma aproximação entre o pensamento de Hannah Arendt e Emmanuel Lévinas, na concordância de ambos, no fato de que não deve haver uma supervalorização do ‘eu’, mas a centralidade deve estar acentuada na alteridade, quer no cuidado com o mundo (Arendt), quer no cuidado com o Outro (Lévinas). (shrink)