This text examines the tensions and the dissonances in the relation between religion and public sphere in contemporary Brazil. Based on a Sociology and on an Anthropology of the phenomena of secularization and secularity, the purpose is to demonstrate the “porosity” of the Brazilian public/political system with the religious milieu. By applying a socio-historical perspective, the work attempts to understand how the boundaries between religion and politics were precariously constructed throughout the constitution of our State in Brazil, without ever having (...) been institutionally well-delimited. This vacuum, which generated concessions on the part of the State to major Christian religions, guaranteed public legitimacy to their religious symbols in official state spaces, which are, in principle, neutral and secular. However, the 1988 Constitution represented the influx of modern and secular legislation that legitimized subjects of rights such as women, black people, indigenous peoples, LGBTs, environmentalists, etc. Given that background, this reflection aims at contributing to the interpretation of the complexity involved in the multiple and contradictory presence – in the public sphere – of both major Christian religions – which are based on an agenda of conservative religious values – and liberal and libertarian projects organized by segments of civil society and public agents, which generate tensions and dissonances. To understand this reality – as a mosaic of interactions and antagonisms –, we work with the notion of “pluri-confessionality” of Mexican sociologist Roberto Blancarte and also with the notions of secularity of “recognition” and of “integration” of French political scientist Philippe Portier. Hence, we attempt to reach theoretically and empirically a broader and nuanced understanding of our public-political system in the relation with the religious dimension. (shrink)

O episcopado francês e a lei de Separação - Reflexão sobre um processo de reconhecimento ( The French episcopate and the Law of Separation -Reflection on a process of recognition - L`épiscopat français et la loi de Séparation - Retour sur un processus de reconnaissance). O “princípio da modernidade” – introduzido pela Revolução Francesa e ratificado por um conjunto de leis durante o século XIX – rompe com o tradicional “princípio do Estado confessional católico” e estabelece o regime (...) de separação entre a Igreja Católica e o Estado francês. Como a Igreja recebeu o regime de separação entre Igreja e Estado, constituído à sua revelia e, geralmente, contra ela? O artigo propõe-se a responder a pergunta, destacando dois pontos de vista: a) o da ruptura, segundo o qual a instituição católica, marcada pelo princípio do Estado cristão, nutre forte hostilidade contra o regime laico, ainda que estabelecendo com ele acordos práticos; b) e o da continuidade, sob o qual a Igreja acolhe e defende o princípio da “sã laicidade” e justifica a liberdade pública de consciência. Baseado em minuciosa leitura de documentos oficiais da Igreja e do episcopado francês, o artigo dialoga com os dois pontos de vista evocados, analisando seus termos e interpretando criticamente seus pressupostos e suas teses. Palavras-chave: Estado confessional; Estado laico; Laicidade; Episcopado francês.The "principle of modernity" - introduced by the French Revolution and ratified by a set of laws during the nineteenth century - breaks with the traditional "principle of the Catholic confessional state" and establishes the separation between the Catholic Church and the French State. How did the Church receive the system of separation of church and state, made in absentia and generally against the church? This paper seeks to answer that question, highlighting two points of view: a) the break, according to which the Catholic institution, marked by the principle of the Christian State, nourishes strong hostility against the secular regime, although establishing practical agreements with such regime b) the point of view of continuity, under which the Church welcomes and embraces the principle of "healthy secularism" and justifies the public liberty of conscience. Based on careful reading of official documents of the Church and of the French episcopate, this article dialogues with the two mentioned points of view , analyses and interprets in a critical way their terms, assumptions and theses. Keywords : State religion; Secular state; Secularism; French episcopate. Résumé Le “principe de la modernité” – introduit par la Révolution française et ratifié par un ensemble de lois durant le XIXème siècle – rompt avec le traditionnel “principe de l’État confessionnel catholique” et établit le régime de séparation entre l’Église catholique et l’État français. Comment l’Église a-t-elle reçu le régime de séparation entre Église et État, institué malgré elle, et, généralement, contre elle? L’article se propose de répondre à cette question en soulignant deux points de vue: a) celui de la rupture qui fait que l’institution catholique, marquée par le principe de l’État chrétien, nourrit une forte hostilité envers le régime laïque, bien qu’elle passe des accords pratiques avec lui; b) celui de la continuité, qui fait que l’Église accueille et défend le principe de la “saine laïcité” et justifie la liberté publique de conscience. Basé sur une lecture minutieuse de documents officiels de l’Église et de l’Épiscopat français, l’article dialogue avec ces deux points de vue, analyse leurs termes, tout en interprétant de manière critique leurs présupposés et thèses. Mots-clés: État confessionnel. État laïque. Laïcité. Épiscopat français. (shrink)

A discussão sobre o Ensino Religioso na escola pública das diferentes unidades da Federação é uma polêmica constante ao longo da história da República brasileira. A imposição legal do Ensino Religioso no âmbito escolar pode remeter à ideia de um Estado não laico e acarretar mais preocupações e discussões do que propriamente promover uma formação integral que favoreça os estudantes. No Estado laico, as religiões são livres contanto que respeitem a neutralidade confessional da esfera pública e a (...) garantia de cuidar do bem comum. O Ensino Religioso, no espaço da educação, contribui para prevenir a intolerância e instiga os estudantes a buscar seus direitos e liberdades. Isto não significa abrir mão do direito de expressão da confessionalidade de alunos e professores, mas permitir ao outro ser sujeito de sua cultura e de seus desejos. O Ensino Religioso como componente curricular está alicerçado nos princípios da cidadania, no entendimento do outro enquanto outro. E isso só é possível num Estado laico, pois é competência do Estado assegurar aos alunos o direito de receber a formação religiosa desejada. É um direito cidadão. Palavras-chave: Educação; Ensino Religioso; Estado laico.The discussion of Religious Education in public schools of the various units of the federation is a constant debate throughout the history of the Brazilian Republic. The legal imposition on Religious Education in schools may refer to the idea of a secular State and not cause more concern and discussion than actually promote an integral formation that favors students. In the secular State, religions are free provided, they satisfy the confessional neutrality of the public sphere and ensuring care for the common good. The Religious Education in the area of education helps to prevent intolerance and encourages students to pursue their rights and freedoms. This does not mean giving up the right of expression of denominational pupils and teachers, but to allow another to be subject to their culture and their desires. The Religious Education as a curriculum component is based on principles of citizenship, in understanding the other as other. And this is only possible in a secular State, it is responsibility of the State to ensure students the right to receive religious training desired. It is a citizen right. Key words: Education; Religious Education; Secular State. (shrink)

El Estado de Hegel es el Estado de Derecho. Sin embargo en su Filosofía del Derecho se encuentran fundamentos decisivos para una teoría del Estado Social. Siguiendo el hilo de las Líneas fundamentales de la Filosofía del Derecho, se empieza por ver el derecho al bienestar, tal como se formula en la Moralidad (1). En la familia aparece el derecho de los hijos "de ser alimentados y educados" (2). El Derecho al bienestar se concreta en la sociedad (...) civil (3), se hace posible en el sistema de las necesidades (3.1.) y efectivo en la policía y la corporación (3.2 y 3.3), que ejercen funciones de suplencia de la familia. El mayor problema es la pobreza, tanto la que surge por contingencias subjetivas y sociales como por el funcionamiento mismo de la sociedad civil: la plebe. A este problema la sociedad es incapaz de darle una solución. (shrink)

This article puts Michel Foucault and Frantz Fanon into dialogue in order to explore the relationships between the constitution of subjects and the production of truth in modern Western societies as well as in colonial spaces. Firstly, it takes into account Foucault’s analysis of confessional practices and the effects of subjection, objectivation, and subjectivation generated by the injunction for the subject to tell the truth about him or herself. Secondly, it focuses on the question of interpellation that emerges in (...) the colonial context and on the colonized who, as Fanon illustrates, is always seen as a deceitful subject. Finally, it shows that, despite the difference in the relationships between the constitution of subjectivity and the production of true discourses described by Foucault and Fanon, the transformative dimension enacted by the processes of subjectivation and by the practices of resistance constitutes a shared conceptual and political ground between the two authors. (shrink)

Este artigo tem como objetivo apresentar um mapeamento do tipo “estado da arte, ou estado do conhecimento” das produções acadêmicas sobre mulheres negras em processo de alfabetização na Educação de Jovens e Adultos. O inventário das produções, que teve como recorte temporal os anos de 2010 até 2020, foi realizado a partir dos catálogos de dissertações e teses da Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) e do Instituto Brasileiro de Informação em Ciência e Tecnologia (IBICT), (...) bem como os anais da Associação Nacional de Política e Administração da Educação (ANPAE) e da Associação Nacional de Pós-Graduação e Pesquisa em Educação (ANPED). Nesse processo, constatou-se que embora tenha ocorrido uma ampliação na produção científica do campo, ainda é insipiente o número de produções que correlacionam a temática da alfabetização de mulheres negras coma EJA. (shrink)

Recent literature on the ethics of medical error disclosure acknowledges the feelings of injustice, confusion, and grief patients and their families experience as a result of medical error. Substantially less literature acknowledges the emotional and relational discomfort of the physicians responsible or suggests a meaningful way forward. To address these concerns more fully, I propose a model of medical error disclosure that mirrors the theological and sacramental technique of confession. I use Aquinas’ description of moral acts to show that all (...) medical errors are evil, and some accidental medical errors constitute venial sins; all sin and evil should be confessed. As Aquinas urges confession for sins, here I argue that confession is necessary to restore physicians to the community and to provide a sense of absolution. Even mistakes for which physicians are not morally culpable ought to be confessed in order to heal the physician–patient relationship and to address feelings of professional distress. This paper utilizes an Episcopal theology of confession that affirms verbal admission and responsibility-taking as freeing and relationally restoring acts, arguing that a confessional stance toward medical error both leads to better outcomes in physician–patient relationships and is more compassionate toward physicians who err. (shrink)

ABSTRACT At first sight, the English astronomer John Bainbridge's treatise on the great comet of 1618 appears rather idiosyncratic. It regards the comet as a favourable omen and applies an astrological explanation that is completely metaphorical. At closer look, however, Bainbridge's interpretation appears well in line with the meaning commonly attributed to comets at the time. We should realize that an important function of the discourse on prodigious phenomena, such as comets, was to uphold and strengthen the confessional social (...) order. Moreover, the treatise was addressed to the King rather than to the common population. To understand the early modern interpretation of comets, the processes of confessionalization and de-confessionalization deserve more consideration. (shrink)

: Much of the appeal of religious pluralism for those who take religious truth claims seriously arises from the sense that confessionalist alternatives to pluralism that affirm the truth of one particular religion are unacceptable. Pluralists try to foster this sense by portraying confessionalist views as implausible for one who is fully informed about the facts of religious diversity. However, when pluralists attempt to rule out confessionalism, they tend to characterize it in ways that overlook the possibility of what I (...) call humble confessionalism. When humble forms of confessionalism are considered, representations of pluralism as the only viable option become less persuasive. (shrink)

Within the Irish government there is a discussion regarding the possibility of limiting the legal protection afforded to the confessional secret. This paper addresses the question of whether this suggestion, if it were to be implemented by the legislature, would be compatible with the right to religious freedom under Article 9 of the European Convention on Human Rights (ECHR). This text will also highlight the role of the confessional secret in canon law and the protection of it under (...) German law. Catholic priests, should this plan that is currently under discussion be implemented, were obliged to disclose the knowledge gained in confession to law enforcement authorities. The canonical consequence of such a breach of the confessional secret would be excommunication. In such cases priests therefore would only have the choice between breaking the law (which would probably also be punishable under criminal law) and excommunication, with all the resulting disadvantages. In this paper, the canonical law rules regarding confession are presented before the provisions relating to the confessional secret in § 53 para. 1 No. 1 of the Code of Criminal Procedure, § 383 para. 1 No. 4 of the Code of Civil Procedure and § 139 para. 2 of the Criminal Code are discussed. Specifically, the question is raised as to whether a duty of priests to co-operate with the law enforcement authorities may be established by law. Here in particular the protection of the confessional secret under the protection of freedom of religion under Article 9 of the European Convention on Human Rights will be discussed. It has to be noted however that the protection afforded by Article 9 of the European Convention on Human Rights extends far less than the scope of § 53 para. 1 No. 1 of the Code of Criminal Procedure, § 129 para. 2 of the Criminal Code and § 383 para. 1 No. 4 of the Code of Civil Procedure, as Art. 9 ECHR only protects the confessional secret as far as it is required from a religious point of view, but not a general pastoral secret. The article then includes a discussion on the limitations of Article 9 ECHR. Limitations of Article 9(1) ECHR on religious freedom under Article 9(2) ECHR are only permitted if they are prescribed by law and necessary in a democratic society for the protection of public order, health, morals or the rights of others. This is discussed against the background of the legislative goal of more effective law enforcement. As a result, a limitation of the protection of confessional secret through normal (sub-constitutional, domestic) laws, despite the understandable goal of more effective law enforcement, is not compatible with Article 9 of the ECHR. (shrink)

Theories of discursive genres provide the philosophical and theoretical framework for the empirical examination of the ways in which immigrant women construct their cultural identities in contexts of violence. The claim of the paper is that the analytical genres of confessional and testimonial discourse enable the examination of the particular ways by which immigrant women both reproduce and resist power and violence.

O ESTADO DE DIREITO, A QUEBRA DO PARADIGMA POSITIVISTA E O SURGIMENTO DO ATIVISMO JUDICIAL.

Confessions both hold a great promise and pose a grave danger. When the accused speaks against his interest and assumes responsibility for criminal actions this is viewed as a compelling sign of guilt. It is not, therefore, for naught that the confession has been crowned the "queen of evidence." Yet research conducted in the last few decades has shown that a substantial number of confessions are false, ranking the out of court confession high among the factors leading to the conviction (...) of innocent people. The acceptance of DNA testing, has further substantiated this finding, igniting a renewed interest in out-of-court confessions. It is hard to assess the magnitude of social harm caused by the widespread and persistent resort to obtaining confessions, but one thing is evident from the vast literature on the matter: this evidentiary mechanism is currently overused, much beyond the optimal level. The reasons for this over-use are varied, among them the fact that confessions are readily available for law enforcement officers, and that those in charge of trying the facts tend to overwhelmingly convict based on out-of-court confessions, while underestimating the associated dangers. As a result, confessions have come to play a paramount role in the criminal justice system. Many attempts have been made to deal with confession-based wrongful convictions. Examples include the Miranda rules or the requirements for varying degrees and types of corroborating evidence. To date, all the rules and proposals share a common characteristic: They all attempt to correct the evidentiary fallacies associated with out-of-court confessions by evidentiary means, whether admissibility oriented or weight oriented. In the article we argue that none of the proposed mechanisms is likely to solve the problem. The root of the problem lies in the fact that the entire criminal justice system is currently organized around confessions. Law enforcement officers focus on obtaining confessions and the prosecution uses it as its evidentiary centerpiece. Further restricting admissibility or requiring a higher degree of corroboration will not change this trend. Moreover, the confessional lure is too strong to resist. Like the Sirens' Song, the confession casts a spell on all those subjected to it and, no matter how strong a corroboration we require, we will eventually fall back on the confession. We propose an entirely different solution to the tendency to over-use confessions, one that utilizes penal means to change the incentive structure within the criminal justice system. We propose to incorporate into the sentencing guidelines a mandatory reduction of the criminal sanction whenever an out-of-court confession is introduced into evidence by the prosecution. In other words, our proposal is to elevate the cost of using out-of court confessions, as compared to other types of evidence. The article will demonstrate how placing such a "sentencing price tag" on the use of out-of-court confessions will correct the current bias in favor of using this evidence and induce law enforcement officials to seek extrinsic evidence, thus turning confessions into a residual evidentiary devise. The article will also show that the proposed regime will improve the court's ability to distinguish between true and false confessions. After discussing the proposed model's normative appeal, the article will proceed to deal with possible criticisms which can be leveled against it, whether retributive, utilitarian or expressive. (shrink)

Both within and among churches that have traditionally held to just war teaching, various formulas in the last fifty years have allowed for the recognition that Christian pacifism is a respectable tradition alongside just war. It is not obvious, however, how historic peace churches can officially reciprocate with the same kind of ecumenical generosity by recognizing the legitimacy of the just war tradition. To do so, after all, would seem to require giving up their very claim to the confessional (...) status of nonviolence, thus undermining their very identities as historic peace churches. Glen Stassen's well-accepted exegesis of Jesus's Sermon on the Mount opens up an unexpected path out of this impasse. If he is right that the sermon is organized around a consistent succession of triads in which Jesus first named "traditional righteousness,'' then diagnosed a "vicious cycle," then presented a "transforming initiative" for escaping that cycle, then the relationship between just war and pacifism can be reconceived in entirely fresh ways. (shrink)

Introduction. Judgments on church authority have been transformed depending on the changing posi- tion of the Church in society and its relationship with the state. In the process of rethinking, there have developed special traditions of its understand- ing, which reflected the specifics of the existence of Christian communities in different cultural and legal conditions. The purpose of the study is to outline the traditions of understanding church authority in three Christian denominations and offer grounds for their comparison in the (...) philosophical and canonical aspect. Methods. A comparative method is used on the basis of analyzing philosophical literature and canon-legal sources. Scientific novelty of the research. The article for the first time systematizes confessional differences in interpreting the form, content and levels of church authority. Results. It is shown that the decisive factor de- termining the differences between confessional traditions in the understanding of church authority is the nature of the boundary between the sacred and government authorities. Catholicism, consider- ing the governmental power established by God, includes it in the sacred, along with the teaching and sacramental. Protestantism, on the contrary, radically opposes it to the sacred, recognizing it as the prerogative of the state. Orthodoxy, as a rule, does not recognize government power as sacred, but it does not separate it from the church. Conclusions. An analysis of the positions ex- pressed by representatives of various Christian denominations regarding church authority makes it possible for us to conclude that the Orthodox tradi- tion tends to defend a position equidistant from polar opinions. (shrink)

Augustinus' "Bekenntnisse" erschlossen der Antike einen fremden seelischen Bezirk: das Reich der Innerlichkeit. Nie zuvor hatte ein Mensch seinen Lebensweg so eindringlich als ein Taumeln zwischen Himmel und Erde, dem heissen Sehnen nach wahrem Gluck und den verwirrenden Leidenschaften geschildert. Ohne das Vorbild der "Confessiones" waren weder Luthers Glaubenslehre noch die autobiographischen Werke Rousseaus und Goethes vorstellbar. Ubersetzt von Wilhelm Timme.".

This article examines the confessional booth as an architected space that, by serving as a geo-epistemological enclosure, prefigures digital forms of data capture and production. In conversation with critical scholarship about ‘confessional culture,’ it analyzes how confessionals and digital enclosures embody different historical iterations of a cultural technique that promises absolution – understood as a cleansing process of transparent exposure. It argues that, with digital enclosures, the renunciative self-mortification that lies at the heart of classic Christian confession is (...) reprogrammed into what Byung-Chul Han calls a ‘pornographic self-presentation.’ The self-death dealt by the confessional thus becomes an apparently voluntary self-exploitation for the social media subject. In both cases, however, absolution governs via rituals of cathartic transparency, submitting interiority to processes of legible exteriorization and articulating the subject via an exhibitive logic that blurs the boundaries between communicative freedom and compulsory self-exposure. (shrink)

In interpreting the concept of ethnoconfessional specificity of culture, we first of all mean that this is a special form of culture of ethnically related groups of people who have their own special, religiously decorated lifestyle and ethnic identity of which is denominational oriented. This ethno-confessional community acquires, in certain socio-historical conditions, the function of a ethnic representative.

Despite being far higher than, for example, Christianity, the claims of cosmopolitanism and universality, the desire to disassociate from national factors, Islam is still fully embedded in the conventional system of ethno-confessional syncretism, which, without disclosing in detail processes can be reduced to the following main components.

The majority of world religions have developed in the course of overcoming tribal and clan identity. The idea of "One God" carries the implication, overtly or not, of uniting mankind on basis of religious belief. The rise of world religions was associated with rise of huge empires and states where various ethnic groups coexisted, not only on the basis of force alone, but also on basis of common religious belief and value systems imposed by religious ideology. Governing polyethnic territories, developments (...) in economy and trade and consistent humanization of human spirit resulted in the development of common human values.Mankind started perceiving itself as a single species sharing a common world history. The concept of 'mankind' came to unite people irrespective of their race, religion and nationality. Objective of our study was cross-confessional investigation of value systems in religions spread in Russia and establishing to what extent they are spiritually acceptable to Russians. We used the semantic space technique for the analysis of religious mentalities. (shrink)

In this article I address the introduction of anatomy in books on the soul that were produced in sixteenth-century Germany and the Low Countries, by authors such as Philip Melanchthon,...

This book deals with the impact of the Reformation debate in Germany on the most prominent intellectual movement of the time: humanism Although it is true that humanism influenced the course of the Reformation, says Erika Rummel, the dynamics of the relationship are better described by saying that humanism was co-opted, perhaps even exploited, in the religious debate.

Tradición patrimonial y administración señorial en la América Latina Aspectos básicos del liberalismo brasileño del siglo XIX - El pensamiento conservador en Colombia, a lo largo del siglo XIX - El pensamiento conservador en Colombia, a lo largo del siglo XX - Iberoamérica como totalidad - Clientelismo mesianismo y liberación en la cultura Latinoamericana - Catequesis misionera y "saber de salvación" en el Brasil colonial - La filosofía brasileña en los siglos XVII, XVIII y XIX - La filosofía brasileña en (...) el siglo XX - Positivismo y realidad Latinoamericana - Cinco concepciones de la integración Latinoamericana - Etica y política en la cultura brasileña - Catolicismo y modernidad : la función moralizadora de la iglesia. (shrink)

O presente artigo possui como tema a perspectiva do filósofo italiano Giorgio Agamben sobre a atual emergência sanitária por _Sars-Cov-2,_ a pandemia pelo novo _coronavírus._ A pesquise circunscreve a problemática levantada pelo filósofo acerca das consequências ético-políticas dos _estados de exceção_ decretados pelos governos democráticos contemporâneos em resposta crise sanitária por _covid-19_. O artigo tem por objetivo analisar e explicitar as teses defendidas Giorgio Agamben em um conjunto de textos publicados em seu blog particular – _Una Voce_ – e disponível (...) na _homepage_ da editora italiana _Quodlibet_. Uma tradução para o português está disponível em _e-book_ no site da editora _Boitempo_, intitulada _Reflexões sobre a peste: ensaios em tempos de pandemia_. A metodologia de análise retoma as premissas e teses da filosofia política desenvolvidas por Giorgio Agamben em obras anteriores, tais como _Homo Sacer I: poder soberano e a vida nua_, _Homo_ _sacer II, 1: o estado de exceção_ e em _Signatura Rerum: sobre o método _. O resultado obtido consiste na apresentação do percurso filosófico das análises de Giorgio Agamben durante a fase inicial da pandemia. A leitura e comentário dos textos selecionados permitem concluir que, para o autor, a atual pandemia serve de oportunidade para a _normalização_ do paradigma da _exceção_ como forma de governo nas democracias contemporâneas e de ocasião para a realização plena do regime da _biopolítica._. (shrink)

La construcción de las repúblicas iberoamericanas, si bien no contaba con un programa definido, tenía una pretensión de sistematicidad expresada en cada una de las Constituciones de los nuevos Estados. Esta pretensión, además de buscar un orden interno, también establecía un vínculo con las teorías políticas modernas que durante siglos se habían desarrollado en Europa. Se investiga este lazo tendido entre el Viejo y el Nuevo Continente, a través de la clave interpretativa de la idea de sistema, para explicar y (...) comprender los proyectos jurídico-políticos elaborados en América y sus posibles consecuencias en la vida de los pueblos. (shrink)

In this work, we will try to outline the position of desire and representation in the constitution of the capture apparatus of the imperial machine. For this, we will try to represent the way in which the libido itself is represented both in the primitive socius and in the barbarian socius. To carry out this path, we will start from two base texts: the first will be The Anti-Oedipus, where we trace the genesis of production, registration and consumption; together with (...) the text by Thousand Plateaus entitled The Capturing Apparatus, where we highlight the movement of the State's genesis and how, its conception is indifferent to the notion of the modern subject, as it is based on the flows of desire and on its ideal and concrete representations. In addition to this outline, we will seek to establish the influences of Marx and Engels on the conceptions of Deleuze and Guattari, in spite of the process of reflection about the genesis of the State. For this, we take the bibliographies of Marx and Engels indicated by the French authors – referenced in the two texts cited above – in their description of the genesis of the capture apparatus that is the State. Such works are specifically: A Contribution to the Critique of the Political Economy, The German Ideology and the Economic-Philosophical Manuscripts. (shrink)

Há anos ou décadas, vemos países que estavam em marcha em direção à democracia como a Rússia, a Turquia e mesmo reais democracias como o Brasil, se tornarem verdadeiras democraduras, ou se encaminharem para esse tipo de regime, a Hungria por exemplo, mas igualmente outros países. Os analistas políticos continuam lutando para entender a origem e a natureza desse direcionamento sobre o qual a leitura de Tocqueville ainda fornece um esclarecimento notável, cujas análises mantêm perfeita atualidade; é um grande pensador (...) para os dias atuais que estabelece como, para pensar o surgimento da democracia e os problemas que aparecem a ela, é apropriado partir do estado social democrático. (shrink)

El artículo tiene como propósito analizar el surgimiento del Estado de bienestar, fundamentando sus postulados y métodos de política económica, las posibles causas de su crisis y analizando brevemente los casos argentino y sueco. El Estado de bienestar produjo la etapa más exitosa de los treinta año..

In Uzhgorod on April 24, 1646, 63 Orthodox priests, 1 accepted the union. Until the mid-1850's, the 17th century. more than 300 orthodox parishes of Transcarpathia have become uniate. In the middle of the eighteenth century, according to information provided to Rome by the Mukachevo Uniate Bishop, Van Bradach, 150,000 Uniate believers in 829 parishes with 858 churches served 690 priests. In the end, in 1769 it was officially stated that in Marmaroshi there were no nouns.

resumo Esse artigo busca mostrar, em contraste com uma tradição já estabelecida, que a filosofia clássica alemã, longe de fazer do indivíduo simples apêndice do Estado, propõe uma verdadeira teoria do Estado de direito , e isso, antes mesmo que esta tenha sido formulada pelos juristas liberais. Mas se trata de uma teoria crítica, que põe em evidência o caráter ilusório da idéia liberal segundo a qual a sociedade civil poderia furtarse inteiramente à tutela do Estado. Para (...) Fichte e para Hegel, mas também para Kant, apenas um Estado verdadeiro, com os atributos de sua potência, pode ser um verdadeiro Estado de Direito. palavras-chave Fichte; Kant; Hegel; sociedade civil; liberalismo; Estado de direito. (shrink)

Das elfte Buch der "Confessiones" führt in die grundlegenden Schwierigkeiten der Frage nach dem Sein der Zeit ein und ist insofern immer noch von systematischem Interesse; es führt zugleich an einer zentralen Frage in das Denken Augustins ein. Augustinus (354-430) hat mit seiner Untersuchung der Frage, was Zeit ist ("quid est enim tempus?"), die Aufmerksamkeit der Philosophen geweckt und großen Einfluß auf deren Gedanken zu Sein und Sinn der Zeit und des Zeitlichen ausgeübt. Vor allem haben sich die Protagonisten der (...) phänomenologischen Schule, Edmund Husserl und Martin Heidegger, intensiv mit diesem Text befaßt. Doch ist das lebhafte Interesse am Thema und am Gedankengang dieses Buches nicht auf Schulgrenzen eingeengt gewesen, sondern sogar bei Forschern zu finden, die eher Antworten auf die physikalischen Fragen nach dem Sein der Zeit gesucht haben. Augustins Besinnung auf das Wesen der Zeit findet sich im elften von dreizehn Büchern seiner "Confessiones" (Bekenntnisse), einem berühmten, gleichwohl voller Rätsel gebliebenen Werk, das er in seinen frühen Bischofsjahren verfaßt hat (396-400). Das elfte Buch mit der Frage nach der Zeit nimmt eine Schlüsselrolle ein, weil es zugleich eine Reflexion über das Gesamtprojekt der "Confessiones" darstellt. Augustinus denkt bemerkenswert eigenständig: Auch wenn er Motive der Platonischen, Aristotelischen und Plotinischen Philosophie aufgreift, gibt er ihnen ein neues Gesicht und weist mit der lebendigen Kraft ursprünglichen Denkens auf transzendentalphilosophische und phänomenologische Motive voraus. (shrink)

ESTADO CORDOBÉS Y FORMACIÓN LABORAL FEMENINA NOTAS DE APROXIMACIÓN.

El presente artículo revisa las etapas por las que transitó el Estado chileno a partir de la década de 1930, particularmente en relación a las mutaciones del rol que desempeñó en la conducción de la economía nacional, y el impacto de aquellos cambios en la vinculación entre partidos políticos y sociedad, o en un sentido más amplio, entre Estado y nación. Observamos dos etapas claramente diferenciadas, la primera caracterizada por la constitución del Estado en pieza clave del (...) modelo de desarrollo económico e importante organizador de la sociedad, tarea -esta última- propiciada por la acción mediadora de los partidos políticos, los cuales establecieron profundos lazos con diversas organizaciones sociales, permitiendo la canalización de demandas y la distribución de beneficios. La segunda etapa, que se empieza a desarrollar a partir del quiebre democrático de 1973, muestra el repliegue del Estado y la imposición del mercado como eje central del modelo económico y como principal mecanismo de distribución de bienes y servicios. El retorno a la democracia -en 1990- estuvo marcado por esta realidad “mercado-céntrica” y por la nueva estructura institucional ideada durante la dictadura militar, lo que moldeó la reestructuración de sistema de partidos y obligó a cambiar las estrategias de interacción entre partidos políticos y sociedad, privilegiándose el marketing político y la utilización de medios de comunicación masivos por sobre la relación directa con las disminuidas organizaciones sociales. Esta revisión histórica puede ayudar a entender la actual crisis de representación y participación que se observa en Chile. (shrink)

Islam in the Ukrainian territory has more than a thousand years of history. The first Muslims who systematically lived or roamed the lands of present-day Ukraine were the steppes. Thus, the burial of the ancestors of modern Ossetian-Apans according to the Muslim rite in the eastern Ukrainian archeologists date from the VII-VIII centuries. Initial knowledge of Islam was also learned from the neighboring Bulgaria. The first written mention of the permanent stay of Muslims in Ukraine dates back to the XI (...) century, when the princes of Kiev had a cavalry of Muslim Pechenegs. Having established itself in Crimea in the XIII century, the Tatar ulus for Khan Uzbekistan officially recognized Islam as the state religion. During the entry of Kievan Rus into the Grand Duchy of Lithuania, many Muslim Tatars were brought from Crimea under martial law by order of Prince Vytautas. (shrink)

un estado de cosas es una estructura no-mereológica compuesta por universales, objetos y tiempos. En principio, un estado de cosas no está fundado en sus componentes, pues tales componentes podrían existir, pero no el estado de cosas que componen. La introducción de otras relaciones de 'instanciación' no mejoran la situación, si tales relaciones son universales. Un estado de cosas, sin embargo, sí está fundado en un universal, uno o varios objetos, un tiempo y un tropo que, (...) esencialmente, es la instanciación de tal universal en tal objeto, o en tales objetos, en tal tiempo. Si los estados de cosas están fundados en sus constituyentes, entonces hay una razón para admitir tropos. Finalmente, se discuten varias razones por los que los estados de cosas deben estar fundados. a state of affairs is a non-mereological structure composed by universals, objects and times. In principle, a state of affairs is not grounded in its components, for those components could exist, but not the state of affairs that they compose. The introduction of other relations of 'instantiation' doesn't improve the situation, if those relations are universal. A state of affairs, though, is grounded on a universal, object or objects, time and a trope that, essentially, is the instantiation of that universal in that object, or in those objects, in that time. If states of affairs are grounded in their constituents, then there is reason to admit tropes. Finally, several reasons by which states of affairs should be grounded are discussed. (shrink)