El articulo analiza experiencias de corporeidad de mujeres excombatientes de las FARC-EP, a partir de una investigación sociocrítica, fenomenológica y feminista, que implementó estrategias dialógicas, participativas, contextualizadas y problematizadoras. Los resultados describen los órdenes discursivos insurgentes en torno a la igualdad, los procesos de socialización que moldean cuerpos militantes y a la vez los controlan desde lo normativo; frente a estos últimos se vislumbran prácticas de fuga que evidencian las tensiones entre el orden insurgente y el de la vida civil. (...) Se concluye que el grupo armado moldea una subjetividad que combina elementos de las construcciones de género del contexto campesino de origen y referentes ideológicos y prácticos del contexto bélico que se esfuerza por configurar cuerpos fuertes y disciplinados. (shrink)

ResumoNo início do século xviii, Isaac Newton publicou seu principal trabalho sobre óptica, o Opticks. Impregnado por uma perspectiva indutiva, o livro logo se tornou a principal referência para os estudos sobre a luz e as cores, sendo amplamente popularizado pelos seguidores de Newton. Neste artigo, analisamos como dois importantes livros contribuíram para essa popularização e também qual era a imagem de ciência que tencionavam propagar, o Élements de la philosophie de Newton de Voltaire e o Newtonianismo per le dame (...) de Algarotti. Será possível perceber que ambos os autores distorceram o conteúdo do livro de Newton, no intuito de propagar uma imagem idealizada das ideias newtonianas e da própria filosofia natural.In the beginning of 18th century, Newton published his main work about light and colors, the Opticks. Impregnated by an inductive perspective, the book became the major reference for the studies about light and colors, being widely popularized by Newton's followers. In this article, we analyze how two important works contributed to this process of popularization and also what image of science they intended to propagate: Voltaire's Elements of Newton's philosophie and Algarotti's Sir Isaac Newton's philosophy explain'd for the use of the ladies. We will be notice that both authors distorted the content of the Opticks, in order to propagate an idealized image of Newtonian ideas and natural philosophy itself. (shrink)

Evaluating the Knowledge and Practice of Limitation of Therapeutic Effort in Health Workers at a Health Care Institution for Cancer Patients in Medellín, 2018Avaliação do conhecimento e da prática da limitação de esforço terapêutico em equipe de atendimento de uma instituição prestadora de serviços de saúde para pacientes oncológicos de Medellín, 2018Limitation of therapeutic effort is any action that involves suspending or not initiating medical treatment or therapeutic measures in patients who will not receive any clinical benefit. In Latin America, (...) some research has proven a lack of familiarization and disagreement with the subject and its practices. The present study tried to objectify the knowledge of LTE of healthcare personnel at an institute in Medellín using a self-administered survey that allowed conducting a cross-sectional descriptive study with non-probabilistic sampling. Within the results, 56.5 % of respondents understood the concept of LTE, and 90 % applied it actively. However, there were discrepancies regarding the core concepts of the definition and practice.Para citar este artículo / To reference this article / Para citar este artigoVallejo LI, Palacio AM, Marulanda V, Restrepo A, Yepes LA, Valencia NL, Cruz MA. Evaluación del conocimiento y práctica de la limitación del esfuerzo terapéutico en personal asistencial de una institución prestadora de servicios de salud para pacientes oncológicos de Medellín, 2018. 2020;24:177-87. DOI: https://doi.org/10.5294/pebi.2020.24.2.5Recibido: 19/07/2019Aceptado: 08/08/2020Publicado: 27/11/2020. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 278-283 [Access article in PDF] The Voice of God on Mount Sinai. Rabbinic Commentaries on Exodus 20:1 In Light of Sufi and Zen-Buddhist Texts. By Reinhard Neudecker. Rome: Pontificio Istituto Biblico, 2002. 157 pp. Reinhard Neudecker's study of the central event of the first five books of the Bible, namely the revelation of God on Mount Sinai to Moses and the Israelites, is an important (...) contribution to interfaith studies that should be of interest to both the scholar and layperson alike. The clarity of purpose and treatment makes this study very accessible; each chapter is thoughtfully structured, with rich footnotes that provide documentation, further explanation, and information. The appendixes contain the relevant rabbinic texts in the original Hebrew; indices of terms, subjects, and Bible citations; as well as a helpful list of consulted works.The stated purpose of the study is to shed light on enigmatic rabbinical interpretations of Exodus 20:1, the verse that introduces the TenWords (commandments) [End Page 278] that form the basis of the complete Torah by taking into consideration analogous passages from the Sufi and Zen Buddhist traditions. In explaining his methodology, the author makes three important distinctions. First, Neudecker is "not dealing with Judaism, Islam and Zen Buddhism as such, but with the views and experiences of some rabbinic Jews, some Sufi Muslims and some Zen Buddhists" (p. x). Second, the chosen texts are offered for their spiritual and mystical insight, not for their historical context or content, because "the mystic has learned to convert the great events recorded by tradition into symbols which express the ongoing inner revelation to which he has been exposed" (p. 6). Because spiritual and mystical writers generally refrain from explaining deep experiences openly (especially because of the impossibility of putting them into words), the author refrains from adding his own interpretations and instead invites the reader to a meditative encounter with the texts. Third, the author does not intend to offer simple parallels or to readily claim correspondences between the rabbinic, Sufi, and Zen texts, but leaves it up to the reader to judge what the "different traditions may have in common and to what degree and where one tradition may go a step further than the others (p. 11, n. 30). His main purpose, as stated above, is to understand the rabbinic comments better by using the method of "intercultural reading" in drawing upon Sufi and Zen Buddhist texts.After the introductory chapter, which offers the methodological considerations and basic information about the Rabbinic sources and Buddhist terminology, the author presents Exod. 20:1 in its rabbinic translation: "And God spoke all these words to say." This short verse has become the stumbling block for the rabbinic interpreter, just as much as a Zen koan becomes a stumbling block for the Zen student or an obscure verse in the Koran for the Sufi. What these stumbling blocks have in common is that they open up a new way of nondiscursive understanding of the text that leads to profound insights and a deep spiritual experience.Chapters 4-9 of the book are devoted to unraveling the mysteries of these insights. The reader is drawn into an engaging process that opens up layer upon layer of meaning, comparable to the peeling of an onion. A short exposition of the themes of each chapter as introduction to the texts proves very helpful for orientation in this process. Chapter 4 addresses the question of how the people at Sinai heard the Ten Words. The rabbis differ on whether the people heard all of the commandments or only the first two of them, but the important point of comparison is the enigmatic statement that God pronounced all the Ten Words, including the entire Torah, "in one single sound, as the (human) mouth cannot speak and the (human) ear cannot hear" (p. 35). This statement implies that God's revelation exceeds the limits of human speaking and hearing, and that God communicates in... (shrink)

El siguiente trabajo tiene como objetivo desarrollar la forma a través de la cual Marx, Freud y Nietzsche han pensado las causas del pathos humano —entendido éste en su doble valencia de sufrimiento y pasión— a partir de un abordaje materialista de las nociones de sensibilidad y afectividad. En consecuencia, se hará énfasis en el concepto de «sensibilidad práctica», adoptado por el joven Marx de los Manuscritos económicos filosóficos de 1844, y en el de «voluntad de poder», presente en (...) el esbozo de «la teoría de los afectos» en losFragmentos póstumos del último Nietzsche. Un encuentro que, pese a las distancias biográficas, teóricas e históricas, es posible trazar a partir del concepto de sensibilidad y que incluye a Freud como intermediario, ya que desde su perspectiva psicoanalítica, él también se ocupó de comprender la naturaleza indomable de nuestra constitución psíquica. (shrink)

Numerosas han sido las críticas cinematográficas y los análisis de componentes literarios en el guión de La Guerra de las Galaxias. Sin negar otro tipo de influencia, estudiaré las relevancias de mayor peso en esta serie de películas: el budismo. Este influjo ha sido percibido por numerosos estudiosos, quienes han destacado elementos del zen en la relación entre los personajes del discípulo y el maestro. Influencia que ha sido admitida por el director del film. La perspectiva de los imaginarios sociales, (...) saca a la luz los aspectos menos obvios de esta filosofía, sin la cual, la película no hubiese sido la misma. (shrink)

This paper presents the design and validation process of a set of instruments to evaluate the impact of an informal learning initiative to promote Science, Technology, Engineering, and Mathematics vocations in students, their families, and teachers. The proposed set of instruments, beyond assessing the satisfaction of the public involved, allow collecting data to evaluate the impact in terms of changes in the consideration of the role of women in STEM areas and STEM vocations. The procedure followed to develop the set (...) of instruments consisted of two phases. In the first phase, a preliminary version of the questionnaires was designed based on the objectives of the Girls4STEM initiative, an inclusive project promoting STEM vocations between 6 and 18 years old boys and girls. Five specific questionnaires were designed, one for the families, two for the students and two for the teachers. A refined version of each questionnaire was obtained with evidence of content validity after undergoing an expert judgment process. The second phase was the refinement of the instruments, to ascertain the evidence of reliability and validity so that a final version was derived. In the paper, a high-quality set of good practices focused on promoting diversity and gender equality in the STEM sector are presented from a Higher Education Institution perspective, the University of Valencia. The main contribution of this work is the achievement of a set of instruments, rigorously designed for the evaluation of the implementation and effectiveness of a STEM promoting program, with sufficient validity evidence. Moreover, the proposed instruments can be a reference for the evaluation of other projects aimed at diversifying the STEM sector. (shrink)

Este trabajo describe la experiencia docente sobre el trabajo de campo experimental que se lleva a cabo desde la asignatura Nuevos Espacios Escenográficos del Máster de Producción Artística que se imparte en la Universitat Politècnica de València. La asignatura se fundamenta en las nuevas actitudes escénicas contemporáneas y el concepto de teatro expandido, siendo este el motivo de realizar la practica fuera del aula y colaborar entre instituciones para encontrar un espacio multidisciplinar donde desarrollar la propuesta que debe integrar la (...) vivencia e interacción con el público. (shrink)

El trabajo presenta los resultados del proyecto El paisaje sonoro como contexto de aprendizaje interactivo, transversal e interdisciplinar (PAISO) que se desarrolló durante los cursos 2019-2020 y 2020-2021 en la Facultad de Magisterio de la Universidad de Valencia. La muestra participante estuvo formada por 748 estudiantes de 16 asignaturas de los grados en Maestro/a en Educación Primaria e Infantil y los Másteres de Secundaria y Máster en Investigación en Didácticas Específicas de la Universidad de Valencia y de la (...) Universidad de Salamanca, entre los dos cursos académicos mencionados. (shrink)

Reseña de: Tenreiro Rodríguez, Victoria, Creer en el Otro: La motivación moral a partir de Kant y Levinas, Valencia, Ápeiron Ediciones, 2017, 437 pp. ISBN: 978-84- 17182-51-9.

Pocos politólogos lo indican en sus obras con tanta claridad como el australiano John Keane: España ocupa un lugar esencial en la historia del parlamentarismo. Nos lo recuerda en su obra Democracia y sociedad civil de 1992, pero también en su apasionada Breve historia de la democracia, publicada en 2022. -/- Las asambleas parlamentarias que tuvieron lugar en el siglo XII en los reinos de León, Aragón, Castilla, Valencia y Cataluña inspiraron modelos de comunicación política que luego se exportarían (...) a Portugal, Inglaterra, Irlanda, Austria, Brandenburgo, Escocia, Dinamarca, Holanda, Francia o Hungría. -/- Los parlamentos europeos sustituyeron a las asambleas medievales cuya función era meramente consultiva y, aunque el monarca de turno las convocara para dar difusión a determinadas informaciones, lo cierto es que fueron uno de los primeros ensayos y puestas en escena de un cuerpo deliberativo. Así lo sostengo en esta publicación. (shrink)

Se muestran los resultados de una investigación sobre la utilidad didáctica del paisaje sonoro y visual que se desarrolla en la Facultad de Magisterio de la Universidad de Valencia. Siguiendo una metodología mixta con cuestionarios cualitativos y cuantitativos se analiza la concepción que los futuros profesores tienen del paisaje agrario y sus posibilidades como recurso educativo. La muestra ha estado formada por 146 profesores en formación del Grado de Maestro en Primaria. Los resultados muestran que el paisaje sonoro y (...) visual mejora la comprensión de los fenómenos naturales desde una aproximación interdisciplinar y favorece el desarrollo competencial del profesorado. (shrink)

Clinical practices are considered one of the cornerstones in nurses' education. This study provides a framework to determine how factors in the academic environment, influence nursing student's satisfaction with their practices. A cross-sectional analytical study was conducted in a convenience sample of 574 nursing students at a private university in Valencia, during the 2016/2017 academic year, 79% were women. Two statistical methodologies were used for data analysis: hierarchical regression models and fuzzy sets qualitative comparative analysis. The HRM indicate that (...) the students' mean score influences all dimensions of satisfaction. Furthermore, in the fsQCA, the type of service and center, as well as the type of management, the preference in the choice of the practice center and the number of students per period per clinical educator influence satisfaction with clinical practices. These results could be used to understand how academic factors influence nursing students' satisfaction with their clinical practices and to create intervention programmes that improve it. This will help prepare students to be the future nursing workforce. (shrink)

This book, the first of its kind, offers a comprehensive introduction to the philosophy and practice of Zen Buddhism. It is written by an academic philosopher who, for more than a dozen years, practiced Zen in Japan while studying in universities with contemporary heirs of the Kyoto School. The book lucidly explicates the philosophical implications of Zen teachings and kōans, and critically compares Zen with other Asian as well as Western religions and philosophies. It carefully explains the original context and (...) sense of traditional Zen teachings and practices, and compellingly applies them to our twenty-first century lives. In addition to explaining the practice of Zen meditation, its twenty-four chapters treat perennial philosophical topics such as the self, nature, art, morality, language, peace, and death, as well as basic Buddhist teachings such as the four noble truths, the middle way, the no-self and true self doctrines, karma, mind and no-mind, rebirth, Nirvana, and the various meanings of the term “Buddha.” The chapters frequently engage Zen in interreligious dialogue with Christianity and with other religions and schools of Buddhism. The Zen inspired modern philosophies of the Kyoto School are introduced in one chapter and frequently referenced throughout the book. The concluding chapter reviews the entire path of Zen practice and enlightenment with an in-depth commentary on the beloved Zen classic, The Ten Oxherding Pictures. The book can be read in its entirety as a coherently organized introduction to the philosophy and practice of Zen, or chapters can be read independently according to the reader’s specific interests. While based on decades of scholarly study as well as practice and teaching, it is written in an accessible and engaging style. It is designed to be read by college students and lifelong learners as well as scholars and practitioners of the world’s great philosophical and spiritual traditions. (shrink)

This article traces the centrality of capitalism in the work of three decolonial feminists: María Lugones, Sylvia Wynter, and Sayek Valencia. Elaborating on the role of capitalism in each of their work separately, I argue that each of these thinkers conceptualizes capitalism in a novel and urgent way, charting new directions for both theory and social movement practice. I thus argue that the decolonial feminist tradition holds crucial philosophical and historical resources for understanding the emergence of capitalism and its (...) endurance. (shrink)

This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply epistemohgical.

Zen master Dōgen 道元, the founder of the Sōtō sect in medieval Japan, is often referred to as the leading classical philosopher in Japanese history and one of the foremost exponents of Mahayana Buddhist thought. His essays, sermons and poems on numerous Buddhist topics included in his main text, the Shōbōgenzō 正法眼蔵, reflect an approach to religious experience based on a more philosophical analysis of topics such as time and temporality, impermanence and momentariness, the universality of Buddha-nature and naturalism, and (...) the role of language and emotions in the experience of enlightenment, as well as practical matters such as ethics and the precepts or meditation and daily activity, than is generally found in the writings of most thinkers in the Japanese Zen school. The single main element in Dōgen’s unique approach to Buddhist theory and practice is his emphasis on the multiple meanings of “impermanence” in personal experience and as the basis for Buddhist metaphysics. In particular, he emphasizes the radical impermanence of each and every phenomenon and the need to attain spiritual realization by acknowledging and identifying, rather than resisting or denying, the ephemeral nature of reality. The notion of impermanence or the transiency of all aspects of human and natural existence has always been a fundamental feature of the Buddhist teaching since the sermons of the Buddha dealing with the doctrines of anātman and anitya regarding the insubstantial, selfless nature of things. However, Dōgen repeatedly cautions against any subtle tendency to view ultimate reality––nirvāṇa or the universal “Buddha-nature” ––as an eternal realm separable from, or independent of, impermanence. Instead, he stresses that a full, unimpeded, and perpetually renewed experience of impermanence and of the unity of “being-time” is the touchstone and framework of every aspect of Buddhist meditative training and spiritual realization. Other key doctrines related to this are the “spontaneous here-and-now manifestation of Zen enlightenment”, the “eternal moment of meditation”, the “immediacy of awakening”, and “impermanence-Buddha-nature”. In addition to looking at Dōgen’s poetic writings on aesthetic experience, later writings on karma and supernaturalism will be briefly examined for their contributions to his philosophical discussions of mystical awareness and the issues of commitment and responsibility involved in authentic religious practice. (shrink)

Las arquillas de marfil de época califal que se conservan en el Instituto de Valencia de Don Juan y en la iglesia de Santa María de Fitero se labraron para el mismo personaje de la corte de al-akam II, tal y como se evidencia de la dedicatoria escrita con grafía cúfica. Varios especialistas interpretaron el pasaje en cuestión de distintas maneras, siendo las lecturas que acabaron por gozar de mayor crédito la de E. Lévi-Provençal —quien identificó el personaje con (...) Ṣubḥ, concubina de al-Ḥakam II y madre de Hiﬞsām II— y la de J. Ferrandis y E. Kühnel —quienes leyeron en la dedicatoria «para la queridísima Wallāda», aunque sin identificar al personaje.No obstante, el estudio filológico de la inscripción en la base de la interpretación de Manuel Ocaña Jiménez, junto al testimonio de las fuentes históricas confirman la hipótesis de que los objetos suntuarios en realidad se hicieron para la hermana uterina de al-Ḥakam II, Wallāda. (shrink)

This chapter contains sections titled: Illustration: Ordinary Mind in Eldorado Canyon Introduction The Route Itself But First, the Origin of Zen Parallels Between Zen Training and Climbing Conclusion Epilogue: Finding Nirvana Notes.

In lieu of an abstract, here is a brief excerpt of the content:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路) by Bret W. Davis (review)Steve G. LoftsBret W. Davis, Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路)There is no shortage of books on Zen from almost every imaginable angle. And so, what makes Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路) by Bret W. Davis unique (...) enough to take up and read, and even re-read? And who should read it? The answers to these questions depend on who you are and what you are looking for. If you are simply curious about what Zen philosophy and practice is or is not, a student, a professor looking for a textbook on Zen Buddhism for your course, or a practitioner seeking to deepen your understanding of what it is that you are practicing, then you will almost certainly enjoy and profit greatly from this book. Davis brings to the page over thirty years of active engagement with Zen Buddhism as a practitioner, teacher of philosophy and Zen Buddhism, and scholar. Davis provides his reader with an accessible, comprehensive, and well-documented introduction to the teachings and practices of Zen Buddhism. What makes this introduction stand out and be particularly effective is that Davis provides us with a scholarly and philosophical account of Zen Buddhism that is animated by his personal experience as a long-term practitioner in Japan at the Rinzai Zen monastery of Shōkokuji and as a teacher and director of the Heart of Zen Meditation Group at Loyola University Maryland. However, as the Japanese subtitle of this work, 禅道の千路, makes clear, there are “a thousand paths of the way of Zen,” and Davis is careful to show us the paths he has traveled while leaving it to the reader to find their own paths along the way.In the course of the book’s twenty-four chapters, Davis provides his reader with a clear account and philosophical interpretation of [End Page 159] the core teachings of Buddhism (the four noble truths, impermanence, the no-self doctrine, co-origination and interconnection of the one and the many, nirvana and samsara, the great death, and so on), always relating his theoretical explanations to the concrete perspective of the practice of Zen Buddhism. His account of Zen Buddhism situates it in the historical tradition of Buddhism as it was transplanted from India to China, from China to Japan, and today from Japan to other places in the world. Davis connects these teachings to the practice of Zen, providing readers with a concrete and firsthand introduction to such Zen practices as zazen (seated meditation), kinhin (walking meditation), sanzen (interviews with a teacher), koān work, and samu (meditative work), and to the Zen practice of cultivating naturalness (jinen) in and through such art forms as karate and flower arrangement (ikebana), the Japanese aesthetics of “cut-continuance” and wabi-sabi, as well as Zen-inspired gardens, painting, and music. The book also explores a number of classical and contemporary philosophical issues from the standpoint of Zen Buddhism: the problem of the one and the many, the ethical relation to the other, the problem of evil, the nature of love, freedom and determinacy, what is God, our relation to nature, and so on. Finally, the presentation of the core teachings of Zen Buddhism and the discussion of philosophical issues is undertaken in and through an intercultural and interreligious dialogue in which the similarities and dissimilarities between different cultural and faith traditions are explored and used to help illustrate the unique standpoint of Zen Buddhism. One can mention here Chapter 12 titled “Dying to Live: Zen, Pure Land Buddhism, and Christianity.” This synoptic view of Zen Buddhism is presented in an elegant, personal style that is clear, concise, and expresses a genuine passion and spirit of openness. In copious endnotes, Davis has also provided the reader with a wealth of material for further study that has been judiciously selected from good English translations of readings in the classical works as well as contemporary scholarship. Finally, with an eye to the use of this text in a classroom or in study groups, Davis has... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan BuddhismAlbert WelterSeeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. By John R. McRae. Berkeley, Los Angeles, and London: University of California Press, 2003. Pp. xx + 204.The field of Chan and Zen studies has been in transformation in recent decades, as an increasing number of scholars have begun to challenge the accepted story of Chan's (...) rise and dissemination. In the process, a disjuncture has developed between how scholars have come to view Chan narrative as mythos rooted in the circumstances of Chan's development, and how it is still depicted in many textbooks and popular publications on Zen. Teachers aware of this gap have been at a loss when looking for new texts to supplant the old ones and give a more accurate view of Chan, its history, and its development. Aside from the compelling sway that Chan and Zen narratives have over the popular understanding, part of the difficulty is that the field is still in transformation. While scholars are altering, sometimes radically, perceptions and assumptions about how Chan developed, this process is ongoing. And while the picture is growing clearer, a full consensus has not yet emerged.Into the breach a new book has come along: Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, by John R. McRae. McRae's name will certainly be recognizable to all who work in the field of Chan and Zen studies. Along with Bernard Faure, Professor McRae pioneered the study of the previously maligned, so-called "Northern School" in the West (The Northern School and the Formation of Early Ch'an Buddhism), utilizing to full advantage the scholarship of the doyenne of twentieth-century Zen studies, Yanagida Seizan. [End Page 355] Through a series of articles, McRae has contributed greatly to emerging perspectives on Chan. The current volume under review may be taken as McRae's current observations on the subject of Chinese Chan, based on his own recent research and that of others.The chapters that constitute Seeing Through Zen were first prepared in Spanish translation for presentation at the Templo Zen Luz Serena in Valencia, Spain. The expected readership includes three groups: "Zen and other Buddhist practitioners; students and scholars of Chinese religions, Buddhist studies, and related fields; and a general audience interested in Asian religions and human culture" (p. xi). While some of the propositions in the book will, by design, provoke healthy debate among scholars, the primary purpose for this book as I see it is as a classroom text, either at universities or for temple instruction for practitioners interested in current scholarly assessments of their religion (according to the author, many of the chapters were the basis for presentations to various groups of Chan and Zen practitioners).Seeing Through Zen comprises six chapters: "Looking at Lineage: A Fresh Perspective on Chan Buddhism," "Beginnings: Differentiating/Connecting Bodhidharma and the East Mountain Teaching," "Metropolitan Chan: Imperial Patronage and the Chan Style," "The Riddle of Encounter Dialogue: Who, What, When, and Where?" "Zen and the Art of Fund-Raising: Religious Vitality and Institutional Dominance in the Song Dynasty," and "Climax Paradigm: Cultural Polarities and Patterns of Self-Cultivation in Song-Dynasty Chan." In addition to the back matter-"Notes," "Character Glossary," "Bibliography," and "Index"-the front matter includes a "Preface," "Conventions," and a section titled "McRae's Rules of Zen Studies." These "rules of Zen"-(1) It's not true, and therefore it's more important; (2) Lineage assertions are as wrong as they are strong; (3) Precision implies inaccuracy; and (4) Romanticism breeds cynicism (pp. xix-xx)-with accompanying explanations, provide an accessible orientation to McRae's approach and touchstones that are frequently returned to in the materials introduced in the following chapters.I have two reactions to Seeing Through Zen, one as a teacher and one as a scholar. For the teacher, Seeing Through Zen represents a welcome addition indeed! I look forward to using it in my classes, and I'm sure others will as well. Written in a lively, engaging style, it is sophisticated in its analysis and creative in drawing on analogies from research... (shrink)

El presente artículo traza la semblanza intelectual y profesional del religioso José Mª Salvador y Barrera, natural de Marchena, que llegó a ser Rector del Colegio del Sacro Monte de Granada, Obispo de Tarazona, Obispo de Madrid-Alcalá, Arzobispo de Valencia y Senador, y que dedicó todos sus esfuerzos a defender la enseñanza religiosa y la acción social de la Iglesia desde los altos puestos que ocupó. Fue además un excelente orador y persona de gran cultura, siendo reconocida su labor (...) por las Reales Academias de la Historia y de Ciencias Morales y Políticas, que le eligieron como académico de número. El obispo Salvador fue realmente uno de los prelados más competentes y aperturistas de los dos primeros decenios del siglo XX. (shrink)

En este artículo propongo que Pelea de gallos de Ampuero exhibe la naturalización de lo inhumano del capitalismo gore en las relaciones socioafectivas de la vida íntima. A partir de Sayak Valencia, explico cómo los cuentos muestran una economía simbólica que mercantiliza a los cuerpos femeninos y animales y convierte la violencia en contra de estos en productos de consumo. Luego, analizo los cuentos “Crías” y “Subasta”, para mostrar que los personajes femeninos devienen-animal-deshecho como estrategia para escapar de esta (...) codificación. Considero que estos devenires redistribuyen la propiedad del saber de los humanos a los animales y a la naturaleza y subvierten la economía semántica y afectiva del consumismo como horizonte común. Estas formas de deshumanización le permiten a los cuerpos femeninos una reapropiación parcial y efímera del cuerpo que les ha sido robado. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Thinking with Heidegger:Rethinking Environmental Theory and PracticeKevin Michael DeLuca (bio)Environmentalism is tired. It is a movement both institutionalized and insipid. The vast majority of Americans claim to be environmentalists while buying ever more SUVs, leaf-blowers, and uncountable plastic consumer goods. Indeed, environmentalism itself has become just another practice of consumerism, a matter of buying Audubon memberships, Ansel Adams calendars, and 'biodegradable' plastic bags with one's Sierra Club credit card. (...) As a practice of everyday life, environmentalism has devolved into another lifestyle choice.On the political front, carbon-copy blow-dried presidential candidates proclaim their allegiance to the environment, an allegiance that is more a sign of fealty to opinion polls than a concern with environmental issues. In the world of real-politic, environmental regulations are gutted as corporations write legislation for the politicians they have bought. Outspent and outmaneuvered, mainstream environmental groups preach at the altar of broken promises about the potential of lobbying and insider access while awaiting the blandishments of the next candidate. As [End Page 67] a political practice, mainstream environmentalism has degenerated into a marginal special-interest group.On the intellectual front, a confusing array of reform environmentalists, deep ecologists, social ecologists, ecofeminists, wilderness advocates, social justice activists, social constructionists, and Christian ecologists offer a cacophony of competing paradigms and programs while exchanging charges and countercharges of wrong-headedness and infidelity. If on the level of practice an exhausted environmentalism has achieved both institutionalism and irrelevance, intellectually environmentalism has reached several stasis points. This is crucial, for at a level that is unusual for social movements, environmentalism has always highlighted the importance of how we think about the environment, that ideas of nature are powerful because practices follow from ideas. In other words, how we think about nature guides how we act toward nature. In the midst of this melee I want to suggest we reconsider the work of Martin Heidegger.I want to think Heidegger in distress: in the distress of machination; in the distress of the technological enframing of the earth; in the distress of the environmental crisis. In rejecting a Heideggerian hermeneutics, a piety to textual exegesis, I hope to stress Heidegger in order to stress environmental theory. With few exceptions,1 two insufficient responses typify the reception of Heidegger in environmental thinking. One is to champion Heidegger as some proto-environmentalist. Certainly, quotes from such works as Being and Time, Contributions to Philosophy: From Enowning, "The Question Concerning Technology," "Building Dwelling Thinking," and "The Age of the World Picture" inspire such a reading. Such readings, however, present a simplified Heidegger. For example, a poor reading of an essay such as "The Question Concerning Technology" produces the conclusion that Heidegger was anti-technology.2 These misreadings are not merely accidental but a result of the goal of the citation. The challenge of Heidegger is not engaged to develop environmental theory; rather, Heidegger is cited to lend some borrowed legitimacy to the fledgling enterprise. The most prominent example of this move occurs in Devall and Sessions' Deep Ecology, wherein Heidegger joins a potpourri of thinkers, including Dogen, Job, St. Francis of Assisi, Giordano Bruno, Spinoza, Thoreau, Chief Seattle, Herman Melville, John Muir, Aldous Huxley, Gandhi, Rainer Maria Rilke, Aldo Leopold, Robinson Jeffers, Mary Austin, Rachel Carson, Barry Commoner, Stanley Diamond, and [End Page 68] David Brower from a host of traditions, including Taoism, Hinduism, Zen Buddhism, Christianity, Native American thought, Romanticism, and ecological science (1985, 79–108). The result is confusion, at best.On the other hand, in a second response Heidegger serves as a kind of bogeyman, a Nazi used to tar the more radical environmental groups. The syllogism is simple and simplistic: Deep Ecologists are bio/ecocentric; Deep Ecologists quote Heidegger; Heidegger was a Nazi; Therefore, Deep Ecologists are Nazis/fascists. (To push this thinking to its logical extreme, then, all nonanthropocentric thinking is fascist.) Both responses may be useful for polemics but serve to prevent a possibly productive exploration of Heidegger for the engagement of the difficult problems that have stumped environmentalism on multiple levels.Violating HeideggerAs a prefatory word, even a cursory glance at Heidegger's work reveals him to be a thinker who... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Thinking with Heidegger:Rethinking Environmental Theory and PracticeKevin Michael DeLuca (bio)Environmentalism is tired. It is a movement both institutionalized and insipid. The vast majority of Americans claim to be environmentalists while buying ever more SUVs, leaf-blowers, and uncountable plastic consumer goods. Indeed, environmentalism itself has become just another practice of consumerism, a matter of buying Audubon memberships, Ansel Adams calendars, and 'biodegradable' plastic bags with one's Sierra Club credit card. (...) As a practice of everyday life, environmentalism has devolved into another lifestyle choice.On the political front, carbon-copy blow-dried presidential candidates proclaim their allegiance to the environment, an allegiance that is more a sign of fealty to opinion polls than a concern with environmental issues. In the world of real-politic, environmental regulations are gutted as corporations write legislation for the politicians they have bought. Outspent and outmaneuvered, mainstream environmental groups preach at the altar of broken promises about the potential of lobbying and insider access while awaiting the blandishments of the next candidate. As [End Page 67] a political practice, mainstream environmentalism has degenerated into a marginal special-interest group.On the intellectual front, a confusing array of reform environmentalists, deep ecologists, social ecologists, ecofeminists, wilderness advocates, social justice activists, social constructionists, and Christian ecologists offer a cacophony of competing paradigms and programs while exchanging charges and countercharges of wrong-headedness and infidelity. If on the level of practice an exhausted environmentalism has achieved both institutionalism and irrelevance, intellectually environmentalism has reached several stasis points. This is crucial, for at a level that is unusual for social movements, environmentalism has always highlighted the importance of how we think about the environment, that ideas of nature are powerful because practices follow from ideas. In other words, how we think about nature guides how we act toward nature. In the midst of this melee I want to suggest we reconsider the work of Martin Heidegger.I want to think Heidegger in distress: in the distress of machination; in the distress of the technological enframing of the earth; in the distress of the environmental crisis. In rejecting a Heideggerian hermeneutics, a piety to textual exegesis, I hope to stress Heidegger in order to stress environmental theory. With few exceptions,1 two insufficient responses typify the reception of Heidegger in environmental thinking. One is to champion Heidegger as some proto-environmentalist. Certainly, quotes from such works as Being and Time, Contributions to Philosophy: From Enowning, "The Question Concerning Technology," "Building Dwelling Thinking," and "The Age of the World Picture" inspire such a reading. Such readings, however, present a simplified Heidegger. For example, a poor reading of an essay such as "The Question Concerning Technology" produces the conclusion that Heidegger was anti-technology.2 These misreadings are not merely accidental but a result of the goal of the citation. The challenge of Heidegger is not engaged to develop environmental theory; rather, Heidegger is cited to lend some borrowed legitimacy to the fledgling enterprise. The most prominent example of this move occurs in Devall and Sessions' Deep Ecology, wherein Heidegger joins a potpourri of thinkers, including Dogen, Job, St. Francis of Assisi, Giordano Bruno, Spinoza, Thoreau, Chief Seattle, Herman Melville, John Muir, Aldous Huxley, Gandhi, Rainer Maria Rilke, Aldo Leopold, Robinson Jeffers, Mary Austin, Rachel Carson, Barry Commoner, Stanley Diamond, and [End Page 68] David Brower from a host of traditions, including Taoism, Hinduism, Zen Buddhism, Christianity, Native American thought, Romanticism, and ecological science (1985, 79–108). The result is confusion, at best.On the other hand, in a second response Heidegger serves as a kind of bogeyman, a Nazi used to tar the more radical environmental groups. The syllogism is simple and simplistic: Deep Ecologists are bio/ecocentric; Deep Ecologists quote Heidegger; Heidegger was a Nazi; Therefore, Deep Ecologists are Nazis/fascists. (To push this thinking to its logical extreme, then, all nonanthropocentric thinking is fascist.) Both responses may be useful for polemics but serve to prevent a possibly productive exploration of Heidegger for the engagement of the difficult problems that have stumped environmentalism on multiple levels.Violating HeideggerAs a prefatory word, even a cursory glance at Heidegger's work reveals him to be a thinker who... (shrink)

En reseña de:Juana María Gil Ruiz, Las nuevas técnicas legislativas en España. Los Informes de Evaluación de Impacto de Género, Editorial Tirant Lo Blanch,Valencia, 2012.

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

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