This article examines a recent shift in the organization of prime-time news on Greek private television, from the `one-way' dissemination of information to an interactive format, where the news genre meets the talk show. By drawing on Hunston's model of evaluation in written academic discourse, it is argued that this conversational news format serves as a vehicle for evaluation, allowing the anchorpersons and journalist panels more freedom to voice concrete views. More specifically, prime-time news is generally cast in terms of (...) two major sub-genres, namely the debate and the structured panel discussion. These sub-genres particularly lend themselves to the performance of acts of evaluation by TV journalists. Far from merely reporting events, journalists unequivocally show that their main task is to jointly interpret reality on behalf of the viewer audience. They set about this task by explicitly encoding their personal attitudes, while directly challenging government spokespersons and policies. It is argued that, in so doing, media personalities in effect shape audience opinions. The data attest to the increasing empowerment of the Greek media, and illustrate the ways in which conversational processes bring into being the continuously evolving public sphere in contemporary Greece. (shrink)

This paper focuses on the relationship between journalism and right wing populist discourses in the context of broadcast news interviews. We analyse a specific feature of question design in which the public is invoked as a source of opinionated positions in adversarial interviewing. Analysing data from a range of socio-political contexts, we identify a shift in adversarial questioning along a scale of ‘soft’ populism, that is the attribution of views and concerns to a generic public ‘in crisis’, to ‘hard’ populism, (...) where interviewers construct hypothetical scenarios in which populist positions are attributed to ‘some people’. We argue that the democratic role of journalists as public watchdogs, holding politicians and public figures accountable on behalf of the public, is challenged by this normalisation of populist moral order discourses in a routine journalistic practice, both drawing on and contributing to the propagation of populist agendas and anti-democratic populist rhetoric. (shrink)

Musonius problématise la politique stoïcienne de manière originale. Sous la direction du maître, l'individu assimile les principes de la vertu et renoue, dans l'ascèse, avec l'impulsion fondamentale de l'oikeiôsis. Le mariage, modèle de toute relation, fonde la petite comme la grande cité qu'il préfigure.

The free-energy principle (FEP) builds on an assumption that sensor–motor loops exhibit Markov blankets in stationary state. We argue that there is rarely reason to assume a system's internal and external states are conditionally independent given the sensorimotor states, and often reason to assume otherwise. However, under mild assumptions internal and external states are conditionally independent given the sensorimotor history.

RESUMO Hans Jonas na obra O Princípio Responsabilidade: ensaio de uma ética para a civilização tecnológica (2006 [1979]) apresenta o diagnóstico de uma civilização debilitada e perecível, constantemente ameaçada pelos poderes do homem tecnológico. De posse desta análise, constrói uma proposta no sentido de novas fundações para o edifício ético a partir de uma responsabilidade. Jonas constata o caráter antropocêntrico de uma ética que não abrangia as consequências dos impactos oriundas da ação humana sobre o homem e a vida na (...) biosfera. Em seu ideário filosófico sobre a civilização tecnológica, estende as atitudes dos homens para além do agir próximo, reconhecendo um direito próprio da natureza. A recolocação conceitual da natureza, dotada de finalidade própria, expressa que o poder tecnológico promove os desafios morais da contemporaneidade, visto que há a possibilidade certa (causas) e incerta (consequências) de os efeitos acumulativos desta mesma tecnologia pôr em perigo a continuidade futura da vida sobre o planeta. O imperativo da responsabilidade resulta do poder do homem contemporâneo sobre si e sobre o planeta. Caracteriza-se por ser uma responsabilidade perante a natureza e perante o próprio homem. A concepção de responsabilidade em Jonas está em conformidade com uma nova exigência axiológica. É uma responsabilidade que se firma com a preservação da vida em um futuro distante e com a continuidade da vida tal como conhecemos. O que justifica um pretenso biocentrismo no princípio responsabilidade é o fato de que a continuidade da existência gera uma obrigação com a vida, porque dizer sim a ela é ser. O grande objetivo de uma nova abordagem biocêntrica, como o imperativo de Jonas, é de manter a existência da humanidade futura, em um futuro que existam candidatos a um universo moral em um mundo concreto – o autêntico objetivo da responsabilidade.: Hans Jonas in the book The imperative of the responsibility: in search of an ethics for the technological age (2006 [1979]) presents a diagnosis of a civilization weakened and perish, constantly threatened by the powers of technological man. Armed with this analysis, a proposal to build new foundations for the building from an ethical responsibility. Jonas notes the character of an anthropocentric ethic that did not cover the consequences of impacts arising from human action on man and life in the biosphere. In his philosophical ideas on the technological civilization extends men's attitudes beyond the next act, recognizing an inherent right of nature. The replacement of the conceptual nature, with its own purpose, expressed that technological power promote the moral challenges of contemporary times, since there is a certain possibility (causes) and uncertain (consequences) of the cumulative effects of this same technology to jeopardize the continued future life on the planet. The imperative of responsibility results from the power of modern man about himself and the planet. It is characterized by being a responsibility to nature and to the man himself. The conception of responsibility in Jonas is in accordance with a new demand axiological. It is a responsibility that is established with the preservation of life in the distant future and the continuity of life as we know. What justifies a purported biocentrism the principle responsibility is the fact that the continued existence creates a bond with life, because she is saying yes to be. The ultimate goal of a new approach biocentric, as the imperative of Jonas, is to maintain the existence of mankind in the future, a future in which there are candidates for a moral universe in a concrete world - the real goal of the responsibility. Keywords : the imperative of responsibility, demand axiological, nature, biocentrism. (shrink)

Pt. 1. Les nouvelles passions de l'âme -- Des passions libérées -- L'amour -- La sexualité -- Des passions récemment apparues -- La consommation -- Le travail -- Le sortilège de la finance -- Des passions qui disparaissent ici, s'affirment là, ou se transmutent -- Le sentiment religieux -- L'attachement à la nation -- L'honneur -- L'humilité -- Des états dont le sens nous reste caché le plus souvent -- Le déni -- L'ennui -- La présence -- Pt. 2. Le (...) problème du corps et de l'esprit aujourd'hui -- L'erreur de Damasio -- L'autre erreur des neurosciences -- Le mirage d'une science prédictive de la pensée -- La question de la diversité des humains -- La descendance de Darwin -- Savoir vieux et savoir neuf -- La redécouverte de l'esprit -- Pt. 3. Règles pour la direction de la vie -- Règle 1 -- Règle 2 -- Règle 3 -- Règle 4 -- Règle 5. (shrink)

Cet article considère les concepts de la confession et de la parrêsia dans l’oeuvre de Michel Foucault et les applique à l’analyse de la construction du sujet femme. Il montre comment dans une perspective confessionnelle, la femme entretiendrait un rapport à ellemême et aux autres qui tend à un auto-assujettissement selon des catégories normatives essentialistes. À ce dire-vrai confessionnel, j’oppose le dire-vrai parrèsiastique, en m’interrogeant sur la possibilité d’attribuer un rôle émancipateur à l’identité « femme ». La parrêsia devient alors (...) le modèle d’un discours critique, qui se rapproche de la critique sociale caractérisant le féminisme. Je retrouve ainsi dans l’histoire du féminisme des témoignages de ce que Foucault redécouvre chez le Grecs comme parrêsia politique, éthique et cynique. (shrink)

Cet article considère les concepts de la confession et de la parrêsia dans l’oeuvre de Michel Foucault et les applique à l’analyse de la construction du sujet femme. Il montre comment dans une perspective confessionnelle, la femme entretiendrait un rapport à ellemême et aux autres qui tend à un auto-assujettissement selon des catégories normatives essentialistes. À ce dire-vrai confessionnel, j’oppose le dire-vrai parrèsiastique, en m’interrogeant sur la possibilité d’attribuer un rôle émancipateur à l’identité « femme ». La parrêsia devient alors (...) le modèle d’un discours critique, qui se rapproche de la critique sociale caractérisant le féminisme. Je retrouve ainsi dans l’histoire du féminisme des témoignages de ce que Foucault redécouvre chez le Grecs comme parrêsia politique, éthique et cynique. (shrink)

1951, L'homme et la mort est le premier travail anthropologique d'Edgar Morin. Il ouvre un champ de recherches qui ne s'épanouira qu'une quinzaine d'années plus tard en France. L'Homme n'est pas fait pour la mort, et pourtant il y est voué. Depuis le fond des âges, il créé des sépultures et manifeste ainsi son humanité, en même temps que son refus de la fatalité mortelle. À partir de deux mythes fondateurs - la mort-renaissance et la survie du double - des (...) croyances et des idéologies se sont forgées. L'ouvrage en dresse la vaste fresque pour constater que depuis près de deux siècles les sociétés occidentales vivent une véritable " crise " de la mort : l'homme a perdu le sens des rites et n'est plus protégé par l'espoir d'une survie post-mortem. Edgar Morin imagine l'avènement d'une vie prolongée presque indéfiniment grâce aux découvertes de la biologie, alors même que l'humanité reste aveugle au risque d'une méga-mort, nucléaire, écologique, ou sanitaire. Ce livre qui relie nature et culture, anthropologie et biogénétique, évoque inséparablement le tragique et l'espoir. (shrink)

Aworkshop was held August 26–28, 2015, by the Earth- Life Science Institute (ELSI) Origins Network (EON, see Appendix I) at the Tokyo Institute of Technology. This meeting gathered a diverse group of around 40 scholars researching the origins of life (OoL) from various perspectives with the intent to find common ground, identify key questions and investigations for progress, and guide EON by suggesting a roadmap of activities. Specific challenges that the attendees were encouraged to address included the following: What key (...) questions, ideas, and investigations should the OoL research community address in the near and long term? How can this community better organize itself and prioritize its efforts? What roles can particular subfields play, and what can ELSI and EON do to facilitate research progress? (See also Appendix II.) The present document is a product of that workshop; a white paper that serves as a record of the discussion that took place and a guide and stimulus to the solution of the most urgent and important issues in the study of the OoL. This paper is not intended to be comprehensive or a balanced representation of the opinions of the entire OoL research community. It is intended to present a number of important position statements that contain many aspirational goals and suggestions as to how progress can be made in understanding the OoL. The key role played in the field by current societies and recurring meetings over the past many decades is fully acknowledged, including the International Society for the Study of the Origin of Life (ISSOL) and its official journal Origins of Life and Evolution of Biospheres, as well as the International Society for Artificial Life (ISAL). (shrink)

This paper attempts to answer, as well as give metaphysical specificity to, a question within the philosophy and theology of gender which strikes the heart of the Christian confession of the gospel. Against critics who say that the masculinity of Christ’s human nature renders him unable to save women as well as men, it draws on the recent literature on feminist metaphysics and analytic Christology to develop a model of the Incarnation able to avoid such criticisms.

This volume addresses how spatialized identities, belongingness and hospitality are interrogated in British and Irish contemporary art (painting, installation, video, photography, new public art) at a time when economic and political crises tend to encourage individual or exclusive usages of space. It sketches a cartography of encounters encompassing the home, the neighbourhood, the village or city, and the nation. Artists interrogate how intimacy is both facilitated and threatened by spatial devices, how space fashions our perception of gender, social or ethnic (...) identity and activates power relations. They explore the need for a home or a homeland and the various forms exile or placelessness can take. They may also take part in the restoration of the Commons and the constitution of alternative communities. Whether the analyses focus on the private sphere (in urban, suburban or rural contexts), or on shared communal spaces, they ponder the mechanisms of inclusion and exclusion at work in human encounters and shed light on how artistic apparatuses make the tensions between openness to the other and rejection or withdrawal perceptible. The approach, borrowing from art history as well as anthropology lays emphasis on context, situationality and field work; it proposes to repoliticize relational art and concludes on the dialogical positionality which lies at the core of art. (shrink)

Contextualizar os processos oriundos de um período pandêmico é reconhecer que, para a nossa sociedade, o que vivemos com a pandemia da Covid-19 foi, de fato, inédito e histórico. Além de apresentar um cenário de acúmulo de emoções, mudança de rotina e sentimentos de medo e angústias, uma nova forma de interação social e trabalho precisou ser vivenciada. Assim, verificamos a importância de levantar reflexões acerca da maternidade vivenciada no contexto de isolamento social pelas mulheres que são mães discentes e (...) que precisaram conciliar suas atividades de cuidados diários com os estudos acadêmicos. É fundamental refletir sobre como funcionou o ambiente universitário no formato virtual e como tem sido o processo de retorno às aulas presenciais. Desse modo, neste artigo, o objetivo é apresentar reflexões acerca dos efeitos que o isolamento social no contexto da Covid-19 pode ter gerado à saúde mental de mulheres que são mães e universitárias. Tal texto compõe o levantamento bibliográfico do projeto de pesquisa “Atenção à saúde mental de mães universitárias no contexto da Covid-19”, realizado no curso de Psicologia da Universidade Federal do Pará. Acreditamos ser possível vivenciar no ambiente acadêmico aquilo que consideramos uma clínica da situação contemporânea e que colabora para a criação de espaços de acolhimento dentro da Universidade. No caso específico desta pesquisa, buscamos um acolhimento voltado para as mães universitárias que buscam permanecer nesses espaços, mesmo diante de tantos desafios. (shrink)

A large literature suggests that the organization of words in semantic memory, reflecting meaningful relations among words and the concepts to which they refer, supports many cognitive processes, including memory encoding and retrieval, word learning, and inferential reasoning. The co‐activation of related items has been proposed as a mechanism by which semantic knowledge influences cognition, and contemporary accounts of semantic knowledge propose that this co‐activation is graded—that it depends on how strongly related the items are in semantic memory. Prior research (...) with adults yielded evidence supporting this prediction; however, there is currently no evidence of graded co‐activation early in development. This study provides the first evidence that in children the co‐activation of related items depends on their relational strength in semantic memory. Participants (N = 84, age range: 3–9 years) were asked to identify a target (e.g., bone) amid distractors. Children's responses were slowed down by the presence of a related distractor (e.g., puppy) relative to unrelated distractors (e.g., flower)—suggesting that children co‐activated related items upon hearing the name of the target. Importantly, the degree of this co‐activation was predicted by the strength of the target–distractor relation, such that distractors more strongly related to the targets slowed down children to a larger extent. These findings have important implications for understanding how organized semantic knowledge affects other cognitive processes across development. (shrink)

ENTREVISTA COM PROFESSORAS(ES) DE FILOSOFIA DO ENSINO FUNDAMENTAL DO CEARÁCom: Jocilaine Moreira Batista do Vale, Mario Jonny de Castro Cunha, Syssa AdleyRodrigues Monteiro, Fabiana Martins TôrresPor: Antônio Alex Pereira de Sousa, Paulo Willame Araújo de Lim.

The untranslatable and intriguing notion of ethos (mores, goodness, character, etc.) contrasts in Ancient rhetoric with pathos and logos, the other two pisteis or means of persuasion. Rhetorical ethos is characterized by ambivalence; is it essentially extra- or intra-discursive? an effect of the soul or an effective simulacrum? stable or circumstantial? As a discursive image, an artefact of speech, ethos remains problematic in its legitimacy. As shown in this volume, Montaigne's readings of Ancient theories of ethos resonate in the Essais. (...) The rhetorical effectiveness of Plutarch and Socrates versus Brutus and Seneca, for instance, is assessed in terms of ethos and a revealing style. Montaigne weighs rhetorical and ethical theories as he judges the writings of others, stages diverse types or characters, and develops in his book his own notion of ethos, paradoxical and dynamic, changing as is our soul. A variety of ethe narrated or enacted are also examined: Stoic figures and philosophers, generals, courtiers and honnetes hommes, Indians, tragic heroes and heroines, among others. This collection of essays, beyond Montaigne studies, contributes to intellectual history, and to rhetorical, ethical, and political inquiry, for the early modern period and beyond. Montaigne's quest for more human and humane modes of expression and action can be better understood in light of the notion of ethos, which raises issues of representation, subjectivity, social interaction, moral philosophy, politics, pragmatics, anthropology and identity. The contributors to this volume offer fresh new voices in the art of conversation about the Essais as they explore the many ramifications of Montaigne's ethos and the manifold ethe he brings forth. (shrink)

"En faisant le choix d'un "gouverneur" plutôt que d'un "précepteur" pour éduquer Émile, Jean-Jacques Rousseau a introduit, dans la pensée éducative, des concepts qui avaient été jusque-là exclus des traités d'éducation. Dans les cours qu'il a donnés au Collège de France à partir de 1978, Michel Foucault s'est interrogé sur le problème de l'art de gouverner. Que signifie "gouverner selon la nature", et comment Rousseau envisage-t-il les questions éducatives dans ce qui relève, selon les termes de Foucault, du "gouvernement de (...) soi et des autres"?". (shrink)

Dissertação de Mestrado. VALE, Rose Silvania Figueiredo do. A ideia de Deus em Kant: da ilusão da razão pura ao postulado de agente moral. 2012. 132 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte. Palavras-chave : Ideias transcendentais. Ilusão. Razão. Moral. Deus. Homem. Key works : Transcendental ideas, Illusion, Reason, Moral, God, Man.

The source of my interest in the study of heresiology originates in many years of research on the work and life of Meister Eckhart. It is therefore in an Eckhartian perspective, which presupposes a certain leniency, and even sympathy, towards the phenomenon of heresy, that I am going to give a survey of ‘the other side of Christianity’, from the Acts of Simon Magus, ‘father of heresy’, to the dawn of the second millennium, while exposing the medieval period in greater (...) depth. (shrink)

The rapidly increasing number of cases of Zika virus and limited understanding of its congenital sequelae (e.g., microcephaly) led to stories of fear and uncertainty across social media and other mass communication networks. In this study, we used techniques generic to netnography, a form of ethnography, using Internet‐based computer‐mediated communications as a source of data to understand the experience and perceptions of families with infants diagnosed with Zika‐related microcephaly. We screened 27 YouTube™ videos published online between October 2015 and July (...) 2016, during which the Zika epidemic started, peaked, and declined. We identified three themes: (a) experiencing the news of a diagnosis of Zika‐associated microcephaly; (b) experiencing feelings and expectations of the ‘imperfect’ child; and (c) seeking to understand microcephaly to care for the child. We found that families experienced distressing feelings of shock, sadness, hopelessness, and pain, while dealing with emerging and sometimes conflicting information being transmitted by news outlets, uncertainty about the child's health, and healthcare providers’ lack of clarity to guide the family members. The ‘unknown’ factor of ZIKA was an additional stressful factor in the experience of the families. (shrink)

The place and future of the Humanities is under scrutiny in many parts of the world. The diminution in the university commenced in the 1980s with the rise of free-market thinking associated with Thatcher and Reagan. It was the end of the Cold War, however, with the rise of globalisation that control was tightened in higher education under the guise of increased freedom. The increasing emphasis on utilitarian forms of knowledge needed for economic growth further imperilled the Humanities. In South (...) Africa, upon which the argument draws for illustration, policy-makers paid increasing lip service to academic freedom and institutional autonomy while directing policy interest and resources away from the Humanities. (shrink)

This journal article reflects on the conceptualization of a three-day meeting convened to open space for thinking differently about the city of Johannesburg, South Africa, and to begin to explore the possibility of working beyond the constraints of standard urban studies and regimes of spatial planning through which the city is conventionally viewed and researched. The incentive underpinning the 2015 Performative Urbanisms workshop was the desire to find areas of correspondence and overlap in the often widely separated realms of scholarly (...) research and grassroots urban activism. To this end, a group of international and Johannesburg-based academics, writers, artists, analysts, and activists came together to explore a range of themes around the city and its visual, spatial, textual, and especially performative, representations, in the context of its functioning as a global city in comparative perspective. As the contents of this Special Issue show, the workshop provided space to consider diverse research methodologies, creative writings, and artistic strategies aimed at moving beyond formulaic constructs of Johannesburg, and instead to offer an accounting of its novelties, complexities, and originalities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John the Theologian and His Paschal Gospel: A Prologue to Theology by John BehrMatthew Z. ValeJohn the Theologian and His Paschal Gospel: A Prologue to Theology by John Behr (Oxford: Oxford University Press, 2019), xv + 388 pp.Father Behr's book defies summary. Its ambitions span several fields—patristics, contemporary biblical scholarship, speculative systematics, phenomenology—and Behr has controversial proposals in each. The book is not (expressly) a work of systematic (...) theology, but its speculative élan and its ambition to give a normative account of Christian theology's beating heart is unmistakable. If a vice of the book is vagueness on questions of burning Christological, protological, and eschatological interest, among its virtues is the verve and vividness with which it provokes such questions to begin with. Behr has written, not a book on John, but a Johannine manifesto on theology. [End Page 989]The book is a "symposium" in three parts, each inviting a different kind of reader of John's gospel. The first is predominantly "historical" (the early Fathers of the Johannine school, reconstructed by modern scholarship), the second predominantly "exegetical" (contemporary biblical studies), and the third "philosophical," with a single guest in Michel Henry. The book's heart is an argument about what "incarnation" means. When it comes to the Incarnation, we labor, Behr says, under what Quentin Skinner calls a "mythology of doctrine," the hermeneutical fallacy of projecting onto a tradition's classical writers positions and whole doctrinal categories developed only later (6–8). The mythology of doctrine Behr opposes is, in fact, a mythological notion of the Incarnation as "an episode in the biography of the Word" (a phrase from Rowan Williams), the episode when a "pre-incarnate Word" is born as Jesus (3, and throughout). To break the ice on this mythology, part 1 reconstructs an original milieu for John's Gospel—a school of John the Evangelist, centered upon an original Pascha celebration—in which "becoming flesh," "Word," and "human being" mean something other than the dogmatic meanings we project back onto them. This Johannine school is not the Johannine "community" posited by historical-critical studies, but the school of John's "hearers" that J. B. Lightfoot traced from Polycarp of Smyrna, Ignatius of Antioch, Papias of Hierapolis, and Melito of Sardis down to Irenaeus (30–31). Behr's reconstruction makes the following proposals. Our evangelist is John the Elder, the beloved disciple, not the Synoptics' son of Zebedee. This John was plausibly an eyewitness to the crucifixion—alone among the evangelists. He authored both the Gospel and the Apocalypse bearing his name, according to near unanimous second-century tradition (76). The Apocalypse was possibly written before the Gospel, perhaps before the Temple's destruction. John the Elder originated the yearly Pascha celebration, and it remained peculiar to his school until the second half of the second century. This feast originally celebrated the crucifixion, burial, resurrection, ascension, and Pentecost as the single event of the Passion, just as in John's Gospel Jesus's ascension (12:32), glorification (13:31–2), and "handing down the Spirit" (19:30) are identified with the crucifixion. Only later was the Passion's simple white light refracted into the liturgical cycle's rainbow of distinct feasts (91–92, 243).This reconstruction is explicitly speculative. Its purpose is to enliven our imaginations about what the evangelist's vision may possibly be. If the mythological picture of the Incarnation is easily recognized as false, our theological traditions still have not entirely exorcised it from their standard narration. Behr proposes a Johannine narration untroubled by this [End Page 990] mythology. The Incarnation is not a novelty occurring for God at some moment. No previously fleshless divine agent undergoes change to become flesh at some time. The Incarnation must instead be understood "apocalyptically," as the eternal mystery of Jesus Christ being revealed for us in time (256-57). The Incarnation is Jesus's eternal identity as the Word being revealed and wrought in time and pro nobis by the Passion (24, 29, 257, 130). John's Gospel should be read, in John Ashton's words, as "an apocalypse—in reverse, upside down, inside out" (4, 99... (shrink)