Focus on form has been extensively studied in text-based online dyadic chats but much less has been explored in group chats with interlocutors from different language backgrounds. Additionally, there are very few studies investigating covert focus on form. This study investigated the effects of interlocutor types on errors and focus on form episodes, both covert and overt, in text-based online group chats. We collected chat logs from two collaborative online international learning projects. One project was developed for the collaboration between (...) an English course at a Chinese university and an art history course at a U.S. university; the other between another cohort of the same English course and a cultural studies course at a Mexican university. We compared errors, feedback, and other characteristics of focus on form episodes between the two projects. Analyses revealed significant differences in characteristics such as overtness, linguistic focus, and source. However, no significant differences were found for the type of focus on form, presence of uptake, uptake quality, and repair provider. Students showed a preference for self-repair over other-repair and for lexical focus over mechanical and grammatical foci in both projects. Overall, only a small proportion of errors were followed by feedback. Therefore, a small amount of uptake and successful uptake occurred in both projects. The results can shed light on how instructors could provide effective scaffolding and tasks to make virtual exchange projects more rewarding. (shrink)

International business enterprises face a number of ethical issues when conducting business in unfamiliar parts of the world, especially in places wherecorruption is deeply rooted. This is the situation in Latin America - a highly heterogeneous region characterized by cultural complexity, inconsistencies, andcontradictions at multiple levels of society, with implications for business ethics that are potentially as troubling to outsiders as they are opaque.We briefly indicate the relevant academic literature on this subject, noting that studies of business ethics in Latin (...) America are surprisingly sparse, fragmented, and uneven in comparison with the abundance of published research on business ethics and values in other world regions. Given the importance of Latin American markets, production capacity, raw materials, and economic growth, we identify this situation as a challenge and opportunity for business ethics researchers. Examination of these issues contributes new information and insight into the realities of doing business in emerging market countries and is critical on a theoretical as well as a practical level. (shrink)

The global pesticide complex has transformed over the past two decades, but social science research has not kept pace. The rise of an enormous generics sector, shifts in geographies of pesticide production, and dynamics of agrarian change have led to more pesticide use, expanding to farm systems that hitherto used few such inputs. Declining effectiveness due to pesticide resistance and anemic institutional support for non-chemical alternatives also have driven intensification in conventional systems. As an inter-disciplinary network of pesticide scholars, we (...) seek to renew the social science research agenda on pesticides to better understand this suite of contemporary changes. To identify research priorities, challenges, and opportunities, we develop the pesticide complex as a heuristic device to highlight the reciprocal and iterative interactions among agricultural practice, the agrochemical industry, civil society-shaped regulatory actions, and contested knowledge of toxicity. Ultimately, collaborations among social scientists and across the social and biophysical sciences can illuminate recent transformations and their uneven socioecological effects. A reinvigorated critical scholarship that embraces the multifaceted nature of pesticides can identify the social and ecological constraints that drive pesticide use and support alternatives to chemically driven industrial agriculture. (shrink)

This paper describes a novel diagramming technique that we have found useful for highlighting differences in the work values of countries located within a single cultural region, followed by a brief demonstration of its application to countries in two regions (Latin America and the Mediterranean) with regard to managing corruption. We also indicate a few of the various ways that this technique can be used, such as to identify similarities between countries that are not in the same cultural region, yet (...) have one or more important cultural characteristics in common which set them apart from others in their respective regions.The paper directs attention to the practical and theoretical significance of intra-regional cultural differences that may be taken for granted by insiders to the region, while being overlooked by others. We hope that the introduction of this diagramming technique will stimulate further conceptual and empirical exploration of the potential significance of intra-regional cultural differences for international business ethics, as a preliminary step towards development and delivery of organizational interventions to manage the ethical frictions generated by critical differences in beliefs, attitudes, norms and values internationally. (shrink)

This chapter discusses Dewey's role in the development of post-revolutionary Mexican social theory since at least the 1950s. One such example is that of historian Ramón Ruíz who argued in 1961 that Dewey's Mexican students Moisés Sáenz and Rafael Ramírez had adopted Deweyan ethics as part of a grand experiment to construct a rural school system capable of solving “the everyday problems of rural Mexicans.”.

En este artículo ofrecemos la historia de Magisterio de “Santa Ana”, erigida en 1962 en el colegio de San Ana de Sevilla y fusionada con la del “Cardenal Spínola” de las Esclavas del Divino Corazón y con la de “San Rafael” de los Salesianos. La primera parte, escrita por los profesores Holgado Barroso y Márquez de la Plata, está dedicada al estudio de la creación de las Escuelas de Magisterio de la Iglesia, a la ley de educación primaria (...) de 1945 y al plan de estudios de 1950. En la segunda parte, el profesor Martín Riego nos ofrece una visión histórica de la Escuela de Magisterio de “Santa Ana”: creación de la misma, edificio, profesores, alumnos, etc. (shrink)

The concept of “magic realism” raises many problems, both theoretical and historical. I first encountered it in the context of American painting in the mid-1950s; at about the same time, Angle Flores published an influential article in which the term was applied to the work of Borges;1 but Alejo Carpentier’s conception of the real maravilloso at once seemed to offer a related or alternative conception, while his own work and that of Miguel Angel Asturias seemed to demand an enlargement (...) of its application.2 Finally, with the novels of Gabriel García Márquez in the 1960s, a whole new realm of magic realism opened up whose exact relations to preceding theory and novelistic practice remained undetermined. These conceptual problems emerge most clearly when one juxtaposes the notion of magic realism with competing or overlapping terms. In the beginning, for instance, it was not clear how it was to be distinguished from that vaster category generally simply called fantastic literature; at this point, what is presumably at issue is a certain type of narrative or representation to be distinguished from realism. Carpentier, however, explicitly staged his version as a more authentic Latin American realization of what in the more reified European context took the form of surrealism: his emphasis would seem to have been on a certain poetic transfiguration of the object world itself—not so much a fantastic narrative, then, as a metamorphosis in perception and in things perceived . In García Márquez, finally, these two tendencies seemed to achieve a new kind of synthesis—a transfigured object world in which fantastic events are also narrated. But at this point, the focus of the conception of magic realism would appear to have shifted to what must be called an anthropological perspective: magic realism now comes to be understood as a kind of narrative raw material derived essentially from peasant society, drawing in sophisticated ways on the world of village or even tribal myth. Recent debates, meanwhile, have complicated all this with yet a different kind of issue: namely, the problem of the political or mystificatory value, respectively, of such texts, many of which we owe to overtly left-wing revolutionary writers .3 In spite of these terminological complexities—which might be grounds for abandoning the concept altogether—it retains a strange seductiveness which I will try to explore further, adding to the confusion with reference points drawn from the work of Jacques Lacan and from Freud’s notion of the “uncanny,” and compounding it by an argument that magic realism is to be grasped as a possible alternative to the narrative logic of contemporary postmodernism.4 1. See Angel Flores, “Magical Realism in Spanish American Fiction,” Hispania 38 : 187-92.2. See Alejo Carpentier, “Prólogo” to his novel El Reino de este mundo ; the most useful survey of the debate remains Roberto Gonzalez Echeverria, “Carpentier y el realism magico,” in Otros Mundos, otros fuegos, ed. Donald Yates, Congreso International de Literature Iberoamericana 16 , pp. 221-31.3. See Angel Rama, La Novel en America Latina , and especially Carlos Blanco Aguinaga, De Mitólogos y novelistas , in particular the discussions of Gabriel García Márques and Alejo Carpentier.4. My own general frame of reference for “postmodernism” is outlined in my “Postmodernism; or, The Cultural Logic of Late Capitalism,” New Left Review 146 : 53-92. Frederic Jameson, William A. Lane Professor of Comparative Literature at Duke University, is the author of The Prison-House of Language and The Political Unconscious: Narrative as a Socially Symbolic Act. He is also a member of the editorial collective of Social Text. His previous contributions to Critical Inquiry are “The Symbolic Inference; or, Kenneth Burke and Ideological Analysis” and “Ideology and Symbolic Action”. (shrink)

Artículos Venezuela, ¿un estado de derecho? Venezuela. A state of rule of law? Belandria, Margarita Una aproximación al léxico del crimen y la pasión en Medea y Phaedra de Séneca. An approach to the speech of crime and passion in Seneca’s Medea and Phaedra.de Brand, Isabel Relación entre la iglesia y las fuerzas armadas. Relation between church and armed forces. González G., George Sobre el arte diabólico de la tortura. Regarding the diabolical art of torture. Márquez Rodríguez, Alexis Hermenéutica (...) crítica de la historia del tiempo presente: la invención de la tradición en la 'revolución bolivariana'. Critical hermeneutics of present time history: the invention of tradition in 'bolivarian revolution'. Mora García, José Pascual En torno al principio del «iura novit curia». Concerning the «iura novit curia» principle. Quintero Moreno, Rafael Experiencia del conocimiento. Experience of knowledge. Ramis Muscato, Pompeyo La doctrina platónica del alma en el diálogo el Fedón. The platonic doctrine of the Fedon’s soul. Suzzarini, Andrés Importancia jurídica de valorar el daño a la persona. Legal importance to value the damage to the person. Vielma Mendoza, Yoleida Interdisciplinares Psicopatologías en la Grecia antigua a través de sus mitos. Psychopathology in ancient Greece through myths. López Saco, Julio Recensiones 'Los juristas del horror', de Ingo Müller. Angola Heredia, José Tomás Informaciones Índice acumulado. (shrink)

In this article, I examine the conceptual and methodological points of convergence and divergence of two intellectual currents frequently referred to as the decolonial and ontological turns in social and anthropological theory. Salient points considered are the ways both theoretical projects unsettle modernity’s dominant ontological and epistemological foundations by seriously engaging the conceptual potential of thinking with alterity (ethical dimension) and from exteriority (geopolitical dimension). I compare their subversive methodological contributions, examining, in particular, Enrique Dussel’s analectical hermeneutic approach and Eduardo (...) Viveiros de Castro’s ethnographic method of controlled equivocation. Lastly, I discuss how both theories and approaches complement each other’s efforts to destabilize Western modernity’s philosophical and anthropological foundations. (shrink)

L’almanacco di corte e la guida della città – nota anche come «guida dei forestieri» – rappresentano due delle derivazioni più notevoli degli almanacchi europei del diciottesimo secolo per la loro varietà e consolidamento nel tempo. Questa ricerca si propone di indagare le origini europee di questo particolare segmento editoriale, ponendo l’accento sulle sue derivazioni nel contesto dell’Europa meridionale, in particolare in Spagna, Portogallo e negli stati italiani. L’obiettivo principale è quello di evidenziare le somiglianze tra la produzione spagnola, portoghese (...) e italiana nel Settecento, tenendo conto dei criteri editoriali e testuali. Allo stesso tempo, però, questo studio intende anche mettere in evidenza le caratteristiche specifiche dell’almanacco di corte e della guida della città in ciascuno degli stati, al fine di tracciare un ritratto il più completo possibile di questo oggetto tipografico. (shrink)

This edited work draws on a range of contributed expertise to trace the fortune of an Aristotelian thesis over different periods in the history of philosophy. It presents eight cases of direct or indirect challenges to the Aristotelian passive account of human cognition, taking the reader from late antiquity to the 20th century. Chapters analyse the effect of Aristotle’s account of cognition on later periods. In his influential De anima, Aristotle describes human cognition, both sensitive and intellectual, as the reception (...) of a form in the cognitive subject. Aristotle’s account has been commonly interpreted as fundamentally passive – the cognitive subject is a passive actor upon which a cognitive process is acted by the object. However, at least from the time of Alexander of Aphrodisias onwards, this interpretation has been challenged by authors who posit a fundamental active aspect of cognition. Readers will discover how one or more of three concerns – ontological superiority, direct realism and moral responsibility – drive the active accounts of cognition. Contributed chapters from top scholars examine how these three concerns lead thinkers to take issue with the idea that cognition is a passive process. The authors consider Jesuit accounts of cognition, Malebranche on judgment, and Wittgenstein on perception, as well as Stumpf on active cognition, among other relevant works. This book is ideally suited to scholars of philosophy, especially those with an interest in medieval epistemology, the influence of Aristotle, philosophy of mind and theories of cognition. (shrink)

La estética se introdujo en España con ocasión de la constitución del sistema de instrucción pública y vinculada a la enseñanza de la retórica y la poética. En 1814, los liberales propusieron reunir la retórica y la poética en una única disciplina que ofreciese los principios de la literatura. Estos principios se venían elaborando para las bellas letras y las bellas artes desde el siglo XVIII y de ellos surgiría la estética como ciencia del gusto y de lo bello. La (...) estética entró a formar parte de la asignatura de _Literatura _en 1846 bajo la influencia de la filosofía ecléctica francesa y, en particular, de la teoría estética de Victor Cousin. Esto propició la producción de los primeros textos sobre estética en España, orientados a la enseñanza de la literatura. (shrink)

Dentro de la dilatada herencia intelectual que nos ha legado Ratzinger / Benedicto XVI es destacable su aportación a la Teología Fundamental. Su amor y su vasto conocimiento tanto de filosofía como de teología permiten al lector descubrir valiosas herramientas para afrontar problemas actuales. En este caso, proporciona recursos utilísimos para, en primer lugar, analizar la crisis que vive la relación fe-filosofía —la centralidad del guion que la une desde su origen— y, en segundo lugar, muestra posibles caminos para recuperar (...) dicha relación tan esencial para la reflexión teológica y, también, para la vida de la Iglesia. (shrink)

Este artículo reseña: Thomas CASADEI - Gianfrancesco ZANETTI, Manual de Filosofía del Derecho. Figuras, categorías, contextos, Prefacio y traducción de Fernando H. Llano Alonso, Madrid, Tecnos, 2023, 504 pp.

Pretendemos examinar a noção de consciência (Gewissen) na primeira fase do pensamento heideggeriano. Para tanto, investigamos Ser e Tempo, em especial o segundo capítulo da segunda seção (§§ 55-60), no qual o autordestaca o fenômeno da consciência como existencial e originário, designando-o como apelação. Através da consciência – ao apelar e ao mesmo tempo compreender o clamor dessa apelação – o ser-aí, enquanto ser-no-mundo, pode ser de modo autêntico. Notemos que à pergunta quem clama nessa aclamação, responde-se: o ser-aí angustiado. (...) A consciência, dessa forma, designa o movimento pelo qual o ser-aí direciona-se para o seu poder-ser, em sentido autêntico que, como possibilidade, já e sempre é.Keywords:Consciência. Ser e Tempo. Apelação. Autenticidade. (shrink)

El objeto de esta investigación es tratar del nacimiento, crecimiento y plenitud de las relaciones amorosas en la obra de Ibn Hazm de Córdoba. La hipótesis que lo guía es que en Ibn Hazm se da una articulación entre ἔρως y voluntad electiva sin la cual el dinamismo amoroso no llega a su fin. Las investigaciones hasta la fecha subrayan aspectos algunos aspectos del platonismo de Ibn Hazm como el poder elevante del amor y su fuerza unitiva, pero no suelen (...) caracterizar metafísicamente el eros y desatienden el momento reflexivo y unitivo, que sin embargo es necesario para Ibn Hazm dada la intención ética que preside El collar de la paloma. (shrink)

In this paper I argue that there is not epistemological and methodological consensus in disciplines that collaborate on social research visual analysis. I propose that in this field we can found an epistemological choice under a constructivist perspective that considers both intersubjetivity a..

When we consider the Dialogus de Genesi, we find that Cusa's thought on the relationship between God and the world is distinctively non-medieval. Cusa considers God as the sole and absolute substance; and, as such, as being unknowable. God cannot be determined within any category that we know of. The world has some identity with God as manifestation or phenomenon.

Platón de Atenas, sin discusión uno de los grandes maestros de Occidente, y probablemente el verdadero fundador de la filosofía. Sus ideas encontraron eco en sus discípulos, sobre todo Aristóteles, que pese a haber formado una nueva escuela, y haber externado algún juicio crítico, fue un gran platónico. La influencia de Platón se siente a lo largo de la Edad Media y de la Modernidad, y aún la filosofía contemporánea se ve compelida a volver sobre sus pasos, a fin situar (...) correctamente sus temas y problemas. Imbuido de un sentimiento de respeto por la obra de Platón, visité la mayoría de sus diálogos, y consulté parte de la recepción hecha a la obra platónica, a fin forjarme una idea lo más acabada posible de la vida, la obra y las ideas de filósofo ateniense, discípulo de Sócrates, que legó a Occidente el primer gran sistema filosófico. He aquí el resultado que lo juzguen los lectores. (shrink)

Existen los más diversos conceptos para calificar el mundo de hoy: sociedad del conocimiento, post-industrialismo, globalización y mundialización. Dichos conceptos se asocian con movimientos y percepciones intelectuales que se producen en el contexto de una determinada forma de organización social ―que unos siguen llamando moderna, y otros, postmoderna. Más allá de esto, la existencia humana actual se caracteriza por el cambio (con sus incertidumbres y riesgos) y las desigualdades, de modo que el concepto de globalización ha sido visto como un (...) eufemismo del capitalismo. Y así, algunos entienden que es mejor hablar de mundialización, porque vendría a expresar el propio proceso de integración económica, política, social y cultural que viene viviendo el mundo, particularmente a partir del descubrimiento de América. (shrink)