A tradição judaico-cristã crê na existência de um ser supremo transcendente que, por um ato de vontade, cria o mundo e os seres humanos, dando a estes o livre-arbítrio para escolher entre o bem e o mal. QUando Espinosa (1632-77) afirma: "Deus, ou seja, a Natureza", ele subverte essa crença. DEmonstra que o ser absoluto é imanente ao universo e que todas as coisas são efeitos necessários de sua ação.SÃo inúmeras as interpretações da obra de Espinosa; alguns consideram até que, (...) para ele, a liberdade humana é impossível. NEste livro que é fruto de mais de trinta anos de estudos, Marilena Chaui opõe-se a tal visão e mostra que a imanência de Deus à Natureza é a condição necessária para a existência dos seres individuais e para a sua liberdade.PRêmio Jabuti 2000 de Melhor Livro de Ciências Humanas e Educação. (shrink)

O poder político da amizade -- Amizade, recusa do servir -- Contra a servidão voluntária -- Ter medo deles -- Servidão voluntária ou o mau encontro -- Contra o Um, contra o Estado : o contradiscurso de Clastres e de La Boétie -- Fundamentos teológico-jurídicos da escravidão como servidão voluntária -- Introdução a O direito à preguiça, de Paul Lafargue -- A filosofia como modo de vida e de pensar--entrevista.

Apresenta as reflexões do filósofo Espinosa sobre a liberdade política, analisando dois dos principais alvos de seu pensamento: o primeiro é a determinação do regime político mais favorável à paz, à segurança e à liberdade dos cidadãos ; O segundo é o exame dos principais obstáculos a esse regime.

Linguagem e liberdade: o contradiscurso de Baruch Espinosa -- Três em uma (considerações sobre o Cândido de Voltaire) -- Experiência do pensamento (homenagem a Maurice Merleau-Ponty).

This contribution intends to explore patients’ lived experience, with a focus on the temporal dimension. On the basis of a qualitative study that led me to interview persons with Parkinson’s disease, caregivers, and medical professionals, I develop an empirical and philosophical investigation of the temporalities surrounding the implementation of deep brain stimulation in Greece. I raise the issue of access to DBS medical care, and show how distinct temporalities are implied when the patients face such a matter: that of linear (...) time, linked with the medical discourse, the bureaucratic time linked to administrative and financial hurdles in the implementation and maintenance of DBS, and the technological time of the body/technology fusion. I consider initially the impact of technology and health care settings on the lived experience of patients and the enactment of multiple bodies which are interrelated with the social world. I then expand my analysis in order to show that this experience cannot be a solipsistic one, or specific to one physician/patient relationship. It is fully socially shaped. (shrink)

The paper examines the attainment and adequacy of informed consent in an ethnographic–discursive study on gynecological visits involving doctors, patients, and nurses. Starting from a theoretical discussion on informed consent and the principles upon which it relies, the paper highlights the changes and the adjustments that these principle undergo in practice, from the planning of the research till later stages of the researcher’s fieldwork and data recording. Analyses first focus on the informed consent as a written artifact and show how (...) the description of the study indexes the prospective participants’ identity, as well as, it works in favor of the researcher’s (or, other institutional representatives such as the managers of the Hospital) accountability. Then, the authors focus on instances of audio and video recorded doctor–patient–nurse interactions in which information is reformulated by the doctors, in such a way as to anticipate and/or respond to the nurses’ and patients’ concerns with regards the project (such as, the risk of exposure to the public). The analysis of these episodes carry ethical implications, in that they alert that patients, nurses, and doctors may be not equally knowledgeable about the project and that they can be conceded unequal opportunities to have their interpretations and identity performances acknowledged and inscribed on the tape. (shrink)

Although disgust is recognized as a common and prominent emotion in healthcare, little is known about how healthcare professionals understand, experience and conceptualize disgust. The aim of the study was to gain an in‐depth understanding of how nursing and midwifery students experience, understand and cope with disgust in their clinical work. Interviews were transcribed verbatim and analysed using interpretative phenomenological analysis (IPA). Six participants (all women: two nursing students, four midwifery students) from a university in the South of England were (...) interviewed. Four superordinate themes with eight subthemes were identified. Overall, findings suggest that participants experience both moral and physical disgust; however, they find it difficult to talk about and use other terms to describe their experience. Findings are discussed through the lens of social identity theory, to understand the relevance of professional identity and how this might further maintain the disgust taboo. The strategies participants have developed in order to cope with disgust are explored and understood within the current healthcare climate. Future research should focus on ways of addressing the experience of disgust by healthcare professionals in order to improve the quality of care provided, especially in the climate of the COVID‐19 crisis. (shrink)

O negócio é assim: o caboclo vai casar. Então ele resolve convocar os companheiros pra ajudar a fazer sua casinha de sapé. Sai mais cedo da feira, vai pra bodega do Severino, lá onde costuma guardar sua peixeira. Os amigos vão chegando e ele explica.: - “Tô querendo casá. Já inté falei com o padre. Vai sê de hoje a oito dias. Tô convidando vocês pra me ajudá a levantá minha casinha amanhã que é sabo (sábado). Já tá tudo lá: (...) os caibro, os cipó, as vara, o barreiro... Vô matá um bode e fazê um pirão pra nóis comê – (a buchada é por conta de dona Josenice). Assim que a casinha ficar de pé a gente faz um forró pra encarcá bem o chão da sala.”. (shrink)

... É quase uma aldeia onde moro - a Barra do Jucu. Vim em busca de mim mesma (e penso que me encontrei) numa casa simples em rua de chão de terra, na paz tranquila do canto dos passarinhos, nas pegadas beira-mar.

Nuvens baixas, pesadas, sombrias vestem o dia de melancolia... mas nem sempre está no céu que nos cobre a iminência de um temporal - por vezes está numa sensação, num presságio, numa angústia sem nome - ou que traz todos os nomes: inquietação, esgotamento, ansiedade, impotência, desolação, saudades que se enredam no poente do inesquecimento.

Systems evolve in order to adjust and survive. The paper’s contribution is that this evolvement is inadequate without an evolutionary telos. It is argued that without the presence of self-destruction in multiple levels of our existence and surroundings, our survival would have been impossible. This paper recognises an appreciation of auto-catastrophe at the cell level, in human attitudes (both as an individual and in societies), and extended to Earth and out to galaxies. Auto-Catastrophic Theory combines evolution with auto-catastrophic behaviours and (...) innovative machinery by offering new themes of understanding their merging such as (a) protogenic and deuterogenic auto-catastrophic processes, (b) protogenic and deuterogenic survival processes, and (c) ‘alive’, partially ‘alive’, and non-‘alive’ systems. The value of self-destruction relies on a numerical stability within a system and correlational relationships between systems. Auto-Catastrophic Theory provides novel justifications why artificial intelligence: (a) is crucial to overcome the extinction of humanity (via H+), (b) is crucial to offer indirect survival of humanity (by saving its history), and (c) is at the same time a threat for humanity. These novel justifications and themes, developed by combining evolution with catastrophe as well as innovative machinery, expand our knowledge of how best to handle fresh challenges ahead. (shrink)

John Krosbein is thought to have been active in the second half of fourteenth century and as such his commentary on De plantis is an isolated case, which lengthens the Pseudo-Aristotelian text's re...

Negli ultimi vent’anni si è instaurato nella filosofia analitica un clima confusamente naturalistico, in cui non sempre si è distinto tra il progetto di riportare ricerche tradizionalmente filosofiche entro l’ambito delle scienze naturali e l’idea che la filosofia stessa sia “continua con la scienza”, cioè che non ci sia una distinzione di principio tra ricerche scientifiche e ricerche filosofiche. Questa seconda idea si contrappone alla tradizionale immagine, che vuole la filosofia come un’i...

Wittgenstein and Quine are usually regarded as standing in opposition to each other, as the former is an antinaturalist who defends the separation of science and philosophy while the latter naturalistically insists on the continuity of science and philosophy. On the other hand, they both claim to provide an analysis of our conceptual scheme “from within” and reject the very idea of a first philosophy. Wittgenstein’s investigations take normativity into account, whereas Quine appears to be uninterested. Can naturalism, in some (...) form, countenance normativity or is it bound to be reductionist about it? I suggest that Wittgenstein’s conceptual analysis should be read as exemplifying a form of non-reductionist ontological naturalism that sees man as a natural species, while admitting that the normativity that inheres in the rules we follow cannot be understood on the basis of natural science. (shrink)

Wittgenstein and Quine are usually regarded as standing in opposition to each other, as the former is an antinaturalist who defends the separation of science and philosophy while the latter naturalistically insists on the continuity of science and philosophy. On the other hand, they both claim to provide an analysis of our conceptual scheme “from within” and reject the very idea of a first philosophy. Wittgenstein’s investigations take normativity into account, whereas Quine appears to be uninterested. Can naturalism, in some (...) form, countenance normativity or is it bound to be reductionist about it? I suggest that Wittgenstein’s conceptual analysis should be read as exemplifying a form of non-reductionist ontological naturalism that sees man as a natural species, while admitting that the normativity that inheres in the rules we follow cannot be understood on the basis of natural science. (shrink)

Negli ultimi vent’anni si è instaurato nella filosofia analitica un clima confusamente naturalistico, in cui non sempre si è distinto tra il progetto di riportare ricerche tradizionalmente filosofiche entro l’ambito delle scienze naturali e l’idea che la filosofia stessa sia “continua con la scienza”, cioè che non ci sia una distinzione di principio tra ricerche scientifiche e ricerche filosofiche. Questa seconda idea si contrappone alla tradizionale immagine, che vuole la filosofia come un’i...

The theory of spontaneous generation was developed by Aristotle, mainly in his biological works. In Aristotle, this issue was linked with some significant doctrines, such as that of pneuma. In medieval thought, the theory was known as generatio ex putrefactione. Albert the Great addresses it not only to explain the generation of certain animals, such as insects, but also to elucidate the generation of certain plants. Moreover, in Albert the Great’s De vegetabilibus, putrefaction is conceived as a process that simply (...) pertains to the life of plants: putredo is one of the three principles of plant generation, meaning that plants need putrefaction to germinate and grow, even if seeds initially bring them about. In Albert’s explanation, there is only a thin line between spontaneous and conventional generation in plants, so that putrefaction and generation are two symbiotic concepts in the vegetal world. (shrink)

This article proposes an analysis of the sources used in Albert the Great’s De vegetabilibus to explain the compilative strategy with which the Dominican master tries to reconstruct the botanical science. Following a classification of the genres, the main encyclopaedic, lexicographical, medical and pharmacological sources that influenced the work of the doctor universalis are listed. It is also aimed at analysing the interest that motivates Albert’s content choices. In this way, the work is put in relation to the main texts (...) that constituted the botanical panorama, outlining the innovation of its contribution. (shrink)

A fenomenologia nasceu como teoria do conhecimento. Kant, antes mesmo de Husserl, foi o primeiro a encampar o uso do termo “fenômeno” em suas investigações acerca dos limites e possibilidades do conhecimento. Das reflexões kantianas acerca do dualismo entre fenômeno e noumenon, nasceu sua teoria do conhecimento, posteriormente classificada de criticismo. Assim, é no campo da gnosiologia que o termo fenômeno debuta na cena filosófica. A apropriação do termo fenômeno por Husserl se deu em seu profícuo projeto filosófico de resolução (...) da querela entre racionalistas e empiristas, bem como do enfrentamento da problemática das diferenças, limites e possibilidades do conhecimento científico e do conhecimento psicológico de um objeto, este tema de muito maior complexidade e fôlego filosófico. Em outras palavras, o enfrentamento do intrincado dualismo entre coisa real e coisa psicológica, o conhecimento do objeto real e o conhecimento psicológico do objeto. Dessas questões nasceu a proposta de Husserl de um método fenomenológico que asseguraria meios de superar essa traiçoeira armadilha que levaram muitas teorias do conhecimento a misturar o objeto real e o objeto psicológico. A fenomenologia deixou um legado de grande monta para as pesquisas na área da educação. A literatura é vasta, profícua e sedimentada no uso do método fenomenológico na interpretação de dados colhidos em pesquisas qualitativas. Aqui, o uso dos conceitos fenomenológicos na metodologia de pesquisa permite ao pesquisador apropriar-se do objeto investigado naquilo que ele tem de específico, bem como aferir as particularidades e movimentos típicos de um objeto de pesquisa que é vivo e pulsante como a educação. Além disso, também é sedimentada a contribuição da fenomenologia para a Psicologia. Ora, as reflexões inaugurares de Husserl se debruçaram sobre o tema da consciência, em específico, da consciência posicional – aquela que se lança sobre o mundo e se debruça sobre algo visado. Assim, há que se considerar Husserl um psicólogo e, por decorrência, que a Psicologia, há de se considerar também, possuir pés fincados na fenomenologia. Não obstante isso, fenomenologia ainda é um campo aberto para outros temas afetos à educação. Refiro-me, em particular, as contribuições da fenomenologia para as reflexões em torno de uma antropologia existencial e de uma ética existencial. Refletir sobre o que o homem é, enquanto ser vivido em meio ao mundo, e que este homem é único, com um êthos singular, são campos de investigações fundamentais para a educação. De fato, aferir que a criança tem uma historicidade própria e irrepetível, que ela é uma singularidade em meio ao mundo e, por fim, que o mundo da vida é o universo em que ela se apresenta enquanto pessoa, permitem entender os processos educativos desde um lugar não homogêneo, mas singular e diverso. Ao contrário disso, partir do entendimento de que a criança possui características iguais ou similares entre si e que a aprendizagem segue um padrão de desenvolvimento, são armadilhas típicas que as pesquisas na área da educação se tornam reféns, para não dizer multiplicadoras. Os tão decantados bordões típicos da área da Educação, tais como: “cada criança aprende de um jeito”, “cada criança se desenvolve de forma particular”, “cada criança vem para a escola com um universo cultural próprio”, encontram na fenomenologia aspectos conceituais que permitem uma leitura e interpretação profícuas acerca dessas máximas. Se “[...] a educação tem haver com o nascimento, com o fato de que constantemente nascem seres humanos no mundo”[1], então é sobre a antropologia e a ética da existência que a educação encontra um campo dialógico importante, mas ainda incipiente e em aberto. De fato, são poucas as investigações no campo da educação fundamentadas numa antropologia existencial - aquela que concebe o humano enquanto singularidade -, e numa ética da existência – aquela que concebe modos de vida singulares. Se cada ser que nasce é único e é esse ser que torna possível a educação, então uma antropologia existencial e uma ética da existência emergem como teorias afetas à educação. É, enfim, nesse campo, profícuo e em aberto, que este dossiê propõe apresentar contribuições para as pesquisas na área da educação e da fenomenologia. [...] [1] ARENDT, Hannah. A crise na educação. In: Entre o passado e o futuro. São Paulo: Perspectiva, 1972, p. 223. (shrink)

O Movimento Escola sem Partido e a captura da docência: O professor como técnico do saber especializado Resumo: Este artigo tem por objetivo refletir sobre formas de captura das práticas pedagógicas do professor presentes no pensamento e no projeto de lei proposto pelo Movimento Escola sem Partido. Em nossa análise, a estratégia de vigilância do trabalho docente, a classificação do trabalho docente como doutrinação e a sobreposição da educação familiar sobre a escolar, emergem como formas de captura da docência, transformando (...) o professor num “técnico do saber especializado”, conforme conceituação de Jean-Paul Sartre.Palavras-chave: Educação. Escola sem partido. Fenomenologia. Sartre. The school without political party movement and the capture of teaching: the teacher as a specialist knowledge technician: This article aims to reflect on ways of capturing the pedagogical practices of the teacher present in the thought and the bill proposed by the School Without Political Party Movement. In our analysis, the strategy of surveillance of teaching work, the classification of teaching work as indoctrination and the overlap of family education over school, emerge as ways of capturing teaching, transforming the teacher into a "specialist knowledge technician", as conceptualization. by Jean-Paul Sartre.Keywords: Education. School Without Political Party. Phenomenology. Sartre. Le mouvement école sans parti et la capture de l’enseignement: L’ enseignant comme technicien spécialisé du savoir Résumé: Cet article vise à réfléchir sur les moyens de capter les pratiques pédagogiques de l’enseignant présent dans la pensée et das le projet de loi proposés par le Mouvement École sans Parti. Dans notre analyse, la stratégie de surveillance du travail d’enseignement, la classification du travail d’enseignement comme endoctrinement et le chevauchement de l’education familier sur l’éducation scolaire, apparaissent comme les raison de capturer de l’enseignement, transformant l’enseignant em um “technicien spécialisé du savoir”, comme conceptualisé par Jean-Paul Sartre.Mots clés: Éducation. École sans parti. Phénoménologie. Sartre. Data de registro: 17/06/2020Data de aceite: 26/11/2020. (shrink)

In his De vegetabilibus Albert the Great elaborates a complex physiological explanation in order to describe the vital functions of plants. This explanation is based on some relevant medical doctrines, such as that of radical moisture and digestion, which Albert translates from human into plant physiology. On the basis of these doctrines, Albert develops an intricate system of moistures, by means of which he detailedly explains the generation of each part of plants, such as the leaves, flowers and fruits. In (...) this study, after briefly reconstructing the history of these doctrines, the main aspects of Albert’s plant physiology will be analysed. (shrink)

In his De vegetabilibus Albert the Great elaborates a complex physiological explanation in order to describe the vital functions of plants. This explanation is based on some relevant medical doctrines, such as that of radical moisture and digestion, which Albert translates from human into plant physiology. On the basis of these doctrines, Albert develops an intricate system of moistures, by means of which he detailedly explains the generation of each part of plants, such as the leaves, flowers and fruits. In (...) this study, after briefly reconstructing the history of these doctrines, the main aspects of Albert’s plant physiology will be analysed. (shrink)

The change of plant species, that is the transmutatio plantarum, is a crucial topic, which raises significant philosophical problems. Here, almost unnoticed, hides a significant moment of the proce...

_ Source: _Volume 11, Issue 1, pp 46 - 70 In this article, I analyze the idea of “stepping into the void”, which can be traced in the thinking of both Proclus and Damascius, but which sets their perspectives apart. Thus, I show how Proclus warns us that to speak about the absolute principle, taking it as an object of thought, is a negative “stepping into the void” that should be avoided. On the contrary, I show that Damascius starts from (...) this warning and tries to prove that the only adequate manner in which we can trace the absolute principle and approach it is precisely through “stepping into the void,” yet, this time, in a positive sense, as a constant attempt to understand that the principle is an absolute void which reverses our discourse. (shrink)

ObjectiveThere have been increased efforts to implement medical ethics curricula at the student and resident levels; however, practising physicians are often left unconsidered. Therefore, we sought to pilot an ethics and professionalism curriculum for faculty in obstetrics and gynaecology to remedy gaps in the formal, informal and hidden curriculum in medical education.MethodsAn ethics curriculum was developed for faculty within the Department of Obstetrics and Gynaecology at a tertiary care, academic hospital. During the one-time, 4-hour, mandatory in-person session, the participants voluntarily (...) completed the Oldenburg Burnout Inventory, Handoff Clinical Evaluation Exercise, University of Missouri-Kansas City School of Medicine and overall course evaluation. Patient satisfaction survey scores in both the hospital and ambulatory settings were compared before and after the curriculum.ResultsTwenty-eight faculty members attended the curriculum. Overall, respondents reported less burnout and performed at the same level or better in terms of patient handoff than the original studies validating the instruments. Faculty rated the professionalism behaviours as well as teaching of professionalism much lower at our institution than the validation study. There was no change in patient satisfaction after the curriculum. However, overall, the course was well received as meeting its objectives, being beneficial and providing new tools to assess professionalism.ConclusionThis pilot study suggests that an ethics curriculum can be developed for practising physicians that is mindful of pragmatic concerns while still meeting its objectives. Further study is needed regarding long term and objective improvements in ethics knowledge, impact on the education of trainees and improvement in the care of patients as a result of a formal curriculum for faculty. (shrink)

Dans cet article, nous nous concentrons sur le problème du principe premier chez Damascius. La question est celle de savoir dans quelle mesure la discursivité – le fait d’en parler – affecte ce problème et l’accès de notre pensée. Bien que le principe premier se veut indicible, toute tentative de le suggérer ne nous rend qu’une image discursive et donc inadéquate de lui. Toute tentative de raffiner notre perspective sur le principe ne fait que nous en éloigner d’avantage. Quelle est (...) alors la solution de Damascius? Comment peut‑on toujours parler du principe, tout en le reconnaissant indicible? Quel est le rôle du discours dans la saisie du principe? Peut‑il devenir plus qu’une entrave? Nous analysons la manière dont Damascius comprend son propre discours sur le principe et comment il transforme ce discours inévitablement inadéquat, en une manière de produire la conscience du principe. Le principe n’est pas décrit, mais plutôt rendu manifeste par un véritable “travail d’enfantement” (ὠδίς) de la pensée. Nous analysons les manières de ce travail d’enfantement, afin de montrer comment l’indicible se manifeste à travers lui, sans recevoir une expression concrète, qui risquerait de le transformer en objet de notre pensée. Nous montrerons que le travail d’enfantement n’est pas le signe de l’impossibilité de saisir le principe et d’un indépassable tourment qui accablerait la pensée à cause de cette incapacité. Au contraire, il représente une manière indirecte, non‑descriptive, mais très technique et rigoureuse, dont on peut obtenir la conscience de l’indicible, dans le cadre du discours et par sa médiation. (shrink)

Entrevista de Marilena Chaui conce­dida a Silvana de Souza Ramos, no dia 08 de setembro de 2022, nas dependências do Instituto de Estudos Brasileiros (IEB/USP), instituição que abriga o Fundo Gilda de Mello e Souza.

This article discusses the problem of the ineffable in Damascius’ treatises De principiis and In Parmenidem. I argue that the ineffable—which is the ultimate principle proposed by Damascius—is also the theme that underlies the whole frame of the reality, in his perspective. Each level of reality that he discusses comes into play on the background of the original attempt to suggest the ineffable principle. Each of them—One, unified, soul, material forms, matter and sensible realm—tries to approximate and suggest the previous (...) level and thus, eventually, the ineffable itself. Consequently, each level of reality develops its own degree of ineffability, and therefore presents itself to our mind in an aporetical manner. It is impossible for our mind to reveal in an exhaustive and noncontradictory fashion even the levels closest to us. The aporiai that are specific for every part of reality are eventually consequences of the original aporia of an absolute and unique principle that governs everything. (shrink)

Marilena Vlad Cet article se focalise sur le concept de lumière dans les traités du Pseudo-Denys l’Aréopagite Sur les noms divins et La théologie mystique. Le but de l’analyse est de montrer que la lumière n’est pas seulement un nom divin, mais qu’elle a un rôle beaucoup plus complexe dans la pensée de Denys. Premièrement, c’est la lumière qui rend possible le déploiement de tous les noms divins. En outre, elle explique le sens et le fonctionnement du nom divin (...) de « bien ». La lumière est l’essence de ce nom, aussi que de tous les autres noms divins, qu’elle parcourt et unit en une structure originaire. Enfin, son ultime suppression — qui identifie la lumière à son contraire absolu, la ténèbre — engage la suppression de tous les autres noms divins et lumières théologiques, ce qui ouvre vers les plus hauts mystères de la théologie. (shrink)

Dans cet article, nous discutons la première partie de l’aporie du principe premier énoncée par Damascius dans son Traité des premiers principes. La question qui se pose est de savoir quelle est la source de cette aporie qui met face à face le principe et le « tout » de la pensée et de la réalité. L’hypothèse que nous allons argumenter consiste à dire que c’est précisément le sens spécifique du « tout » chez Damascius qui est responsable pour cette (...) aporie. Nous allons discuter la dynamique interne de ce « tout » qui empêche que le principe soit situé « au-delà du tout ».In this article, we discuss the first part of the aporia of the first principle formulated by Damascius in his treatise De principiis. We are trying to identify the source of this aporia that opposes the principle and “all things”. The hypothesis that we are going to argue is that it is precisely the specific sense of the ‘all’ in Damascius’ thought that is responsible for this aporia. We will discuss the inherent dynamics of this ‘all’, which prevents that the principle be situated “above the all”. (shrink)

Following the COVID-19 pandemic, many countries worldwide have put lockdowns in place to prevent the virus from spreading. Evidence shows that lockdown measures can affect mental health; it is, therefore, important to identify the psychological characteristics making individuals more vulnerable. The present study aimed, first, to identify, through a cluster analysis, the psychological attributes that characterize individuals with similar psychological responses to the COVID-19 home confinement; second, to investigate whether different psychological characteristics, such as personality traits, alexithymia, and resilience, specifically (...) influence anxiety, stress, and depression, depending on the scope of the confinement. We analyzed data from 393 participants who completed an online survey on their experiences during two different phases of the Italian lockdown, characterized by more or less strict measures of confinement. Two clusters were identified which included participants reporting a better and worse emotional response to the lockdown, respectively. Individuals in the −ER group showed lower emotional stability, resilience, and higher alexithymia. Moreover, even if lifting part of the restrictions decreased psychological distress among all participants, a reduction in perceived stress was observed only among individuals with high resilience. Finally, personality traits, alexithymia, and resilience differently affected depression, anxiety, and stress. Our results suggest that different psychological interventions should be planned depending on the context: mental health professionals should focus on enhancing the individuals’ coping strategies to alleviate stress in emergencies, while long-term intervention aiming at alleviating anxiety and depressive symptoms should focus on alexithymic tendencies and personality constructs. (shrink)

Ethnomethodology research has systematically investigated discursive practices of categorisation, looking at the various ways by which social actors ascribe both themselves and others to identity categories to accomplish various kinds of social actions. Drawing on a data corpus of oncological visits collected in an Italian hospital, involving both native and non-native patients, the present work analyses how participants in these intercultural medical encounters invoke and make relevant social identity categories by the marking of collective pronouns in their talk. Our results (...) showed that whilst institutional identities prevailed, categorial formulations related to cultural or linguistic identities were rarely displayed in interactions with non-native patients. Conversational participants made very little of their linguistical or cultural background and when they did so, their cultural and linguistic identities were deployed for rhetorical and pragmatical aims, such as testing and negotiating common knowledge and epistemic authority. This study shows how even speakers’ minimal lexical choices, such as marked pronouns, impact the negotiation of meanings and activities in life-saving sites such as oncological visits. (shrink)

This paper focuses on Socrates’ intention of examining the Delphic oracle that concerns him. I argue that Socrates does not start out by refuting an apparent meaning of the oracle, as it has been suggested, but rather reacts to the perplexing posture in which the divine message places him. In this sense, the message—which becomes a lifetime mission for Socrates—has a performative sense, even though it does not have an explicit, prescriptive form. I try to show that Socrates’ philosophical life (...) can be understood as a constant attempt to examine, as well as to prove the oracle, and that Socrates’ defense is a final examination and proof of the oracle. (shrink)

Această carte discută problema fundamentală a neoplatonismului – cea a unui principiu de dincolo de ființă și de gândire – în operele celor mai importanți reprezentanți ai acestui curent filozofic: Plotin, Porfir, Iamblichos, Proclus și Damascius. Este vorba despre una dintre cele mai pasionante înfruntări din istoria filozofiei, care pornește de la câteva indicații enigmatice din dialogurile lui Platon, referitoare la sursa cunoașterii și a ființei lucrurilor. Depășind distincția platonică dintre lumea sensibilă și cea inteligibilă, filozofii neoplatonici au căutat să (...) înțeleagă principiul absolut, numit unu sau bine, care face posibilă lumea inteligibilă însăși și realitatea în ansamblul ei, dar care trece astfel dincolo de ființă și de gândire. Volumul de față urmăreşte modul în care evoluează căutarea principiului – cu intriga, desfăşurarea şi deznodământul ei –, dezvăluind disputele interpretative, directe sau indirecte, ce se ţes între filozofii neoplatonici. Miza analizei este aceea de a arăta că, departe de a reprezentaun „dat“ dogmatic inflexibil, problema principiului de dincolo de fiinţă nu încetează să se adâncească şi să se reformuleze, cu mereu alte dificultăţi, de-a lungul tradiţiei neoplatonice. (shrink)

Cet ouvrage part d’une question simple dans son énoncé et pourtant complexe dans sa solution : c’est la question du principe unique et absolu du tout. Pourquoi et comment en parler? En quoi résident sa nécessité, son importance et son sens pour la pensée? Cette question trouve une réponse radicale à la fin de la tradition néoplatonicienne, notamment chez Damascius, dans son Traité des premiers principes. Bien que ce problème ait toujours été présent sous le calame des philosophes héritiers de (...) Platon (à commencer par Plotin), ce n’est qu’à la fin de cette tradition – et dans sa phase éminemment critique – que le principe premier a été abordé frontalement, par l’entremise du doute radical, afin d’en acquérir une certitude ultime et d’identifier sa présence subtile dans la réalité, ainsi que dans la pensée elle-même. (shrink)