Contemporary universities are characteristic of an evident proliferation of corporate discourse. A sole concentration on the production of new knowledge and the education of students does not ensure the prosperity or even survival of universities any longer, and equally important are the admission of elite students, the outcome-based evaluation of academic performance, the establishment of alumni network and also fundraising. This article examines how and to what extent this trend of marketization has invaded the order of discourse of Chinese universities. (...) The research methodology combines the paradigms of critical discourse analysis and the tenets of critical genre analysis [Bhatia VK Towards critical genre analysis. In: Bhatia VK, Flowerdew J and Jones RH Advances in Discourse Studies. London: Routledge, pp. 166–177], with particular attention paid to the notion of genre, interdiscursivity and conversationalization. The texts examined include ceremonial speeches, regulatory documents, insiders’ accounts and field notes. Analytical results show that the trend of marketization, in spite of a potential threat for academic integrity, does facilitate the institutional restructuring and transformation of universities in the context of Mainland China. (shrink)

I. Introduzione. I.1. Un’editio minor come sfida aperta. I.2 Per una più selettiva eliminatio. II.1 Sulla storia del problema : l’eredità del XIX secolo (Brandis 1823, Christ 1885, Gercke 1892) nelle edizioni del XX (Ross 1924, Jaeger 1957). II.2. Studi recenti : la necessità di un superamento. II.3. Lo stemma di riferimento : Harlfinger (1979). II.4. L’applicazione dello stemma nel libro Alpha edito da Primavesi. II.5. La revisione dello stemma, proposta per Kappa e Lambda (2009, 2010). II.6. La reazione : (...) discussioni sul ruolo della tradizione β in Kappa e Lambda (2015). III. Una verifica dello stemma in agenda : la divisione delle due famiglie. III.1 Fra i codici β : L’Ambrosianus F 113 Sup. come codex descriptus ? (libri I-IX inc.). III.2. L’ipotesi dell’ interpositus ε e le sue implicazioni sistematiche. III.3 Allievo e maestro nel XV secolo : Matthaios Chamariotes (C) e Giorgio Scholarios, Gennadeios II (Vk). III.4. Il non liquet sulle parti inferiori dello stemma e il concetto di contaminazione. IV.1. Rivedendo lo stemma dall’interno : il problema critico degli errori-guida (Leitfehler). IV.2. Iudicium e valutazione degli errori. IV.3. Errori separativi ed errori congiuntivi secondo la Textkritik di Paul Maas. IV.4. Una verifica importante : il ruolo di γ. V. Un’ipotesi alternativa . V.1. Il testo della Metafisica nei codici poziori. V.2. Un ritorno alla sigla ". V.3. Un nuovo stemma dei codici principali della Metafisica. Appendice : una verifica sull’ipotesi γ. (shrink)

Darshana, in the sense of true philosophical knowledge, Darshana is first quoted in the Vaiśesika Sūtra (first century CE) to mean the perfect vision of everything. Etymologically, Darshana evolves from the Sanskr̥ti term Drś, that is, vision. The contemporary use of the term Darshana finds its new dimension in the writings of Haribhardra (eighteenth century CE), who considers different philosophical schools in the cord of Darshana in his text Ṣad-darśana-samuccaya. Later, eminent Vedāntin Mādhava in fourteenth century CE popularized and expatiated (...) the meaning of Darshana in Sarvadarśana Saṅgraha. The purport of the term Darshana is embedded in the notion of Indianness that caters to an influential uniqueness in Hinduism, Jainism (Samyak Darshana or liberation consists in right vision) and Mahayana Buddhism (Nagarjuna’s dictum tattva-darśana, i.e., the true reality, and Vasubandhu’s use of Darshana marga, i.e., the conduit of seeing). -/- The conception of the word guru in Indian cultures goes back to the Upanishadic era, especially in the Mundakopanishad, where Brahma (the creator of the world) taught the Brahma Vidya (the foundation of all knowledge or the speculative discussion about ultimate reality) to his eldest son, Atharvan. Later, Artharvan transmitted the Brahma Vidya to Angiras, who shared the absolute knowledge with Satyavaha, a successor of Sage Bharadwaja. Satyavaha narrated to Bharadwaja, who finally imparted the knowledge (both the higher and lower levels) to Angiras. One could find a significance herein using the Upanishadic term paraparam (Mundakopanishad, 1.2). The term not only indicates that the foundation of all knowledge has two different folds – para (transcendent) and apar (mundane) – but also that the term paraparam tinges on the transmission progression of the knowledge from guru (enlightened master) to his shisya (dedicated disciple). The proper way of learning Brahma Vidya depends on the gurupasadana; the only guru can condescend to expose wisdom to the devoted disciples. (shrink)

Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura Humanização dos serviços de saúde na Ibero-América: uma revisão sistemática da literatura Humanization is an ethical imperative that contributes to safeguarding human dignity in harmony with bioethical principles and deontological regulations that govern health care practices. The present study aims to explore the advances in the humanization of Ibero-American health care in the last ten years through a systematic review. Results show that such advances point to (...) understanding the phenomenon based on theoretical approaches, a growing interest in the subject in recent years, and the creation of policies, programs and strategies that should be strengthened from a comprehensive view of the human being. Para citar este artículo / To reference this article / Para citar este artigo Carlosama DM, Villota NG, Benavides VK, Villalobos-Galvis FH, Hernández EL, Matabanchoy SM. Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura. Pers Bioet. 2019;23:245-262. DOI: https://doi.org/10.5294/pebi.2019.23.2.6 Recibido: 21/06/2019 Aceptado: 04/09/2019. (shrink)

Paul de Grauwe gaat in op de mogelijkheden die de Brexit biedt voor het Europese project. Eerst beschrijft hij kort wat precies de Britse inzet was toen ze het lidmaatschap van de Europese Unie tot onderwerp van een referendum opwierpen. Het was de Britten om de zeggenschap over hun geld, wetten en grenzen te doen. Als ze op die inzet niet willen toegeven dan is in de onderhandelingen alleen een ‘harde’ Brexit mogelijk, waarbij ze net al elk ander land binnen (...) het kader van de Wereldhandelsorganisatie tot een vergelijk moeten komen met Europa op tal van punten. Willen ze toegang tot de Europese markt aan de huidige voorwaarden behouden, dan zullen ze net als Noorwegen een heleboel macht aan Europa moeten laten, maar zonder inspraak. Voor de Europese Unie biedt de Brexit eigenlijk ook veel mogelijkheden om nu eens echt uit de institutionele crisis te geraken waar ze nu al een aantal jaar in verzeild is geraakt. Het VK heeft immers altijd aan de Europese kar gehangen. De Britten participeerden op tal van domeinen juist om het continent niet te machtig te maken, om Europa verdeeld te houden. Zonder het VK kan de Unie eindelijk verdiepen. (shrink)

Dharmarāja Adhvarin’s Vedānta Paribhāṣā is a well-known introduction to Advaita Vedānta, targeted to beginners who are already trained in Navya Nyāya. According to Dasgupta, the VP is so heavily indebted to Rāmādvaya’s Vedānta Kaumudī, which was composed in the middle of the 14th century and is today almost forgotten, that the VP’s “claim to originality vanishes”. The VK was, however, only edited in 1955 and then again in 1973. In the light of this improved textual basis, what is our judgement (...) about Dasgupta’s hypercritical statement? Did actually the VP ever claim to be original? Was this originality somehow superimposed on the VP later? Is the VP really so much indebted to the VK? This paper aims at comparatively analysing the textual background of these questions. I will start from the analysis of one Advaita’s epistemological tenet, namely the valid knowledge, in the VK and then compare it to the corresponding parts in the VP. (shrink)

Pedkldan studie se pokou zmapovat rozhodujc meznky antickho pojet djin. Koeny tohoto nachzme ji v eck mytologii, u Hesioda, jen pichz jako prvn s tzv. koncepc postupn upadajcch vk lidstva. Tato koncepce je lokalisovateln poslze u Platona, zejmna pak v jeho koncepci stav. Najdeme jej u vrcholnho pedstavitele druh etapy stoicismu, Poseidonia z Apameie, kter nsledn ovlivn mskou spiritualitu s jejm vnmnm djin coby padku. Vedle tto linie pak studie sleduje jet linii tzv. cyklickho pojet djin, kter m zejm koeny (...) v mytologick tradici a je nsledn zpracovvna presokratovskou filosofi (Herakleitos z Efesu), najdeme ji u Platona, ale zejmna pak u "pile" stoy Chrysippa ze Soloi, Poseidonia a nsledn se pak stane soust mskho mylen. Do jakhosi kontrapunktu pak studie, alespo v nznaku, stav tzv. linern pojet djin vlastn idovsko-kesansk tradici a vrcholn zpracovan Augustinem Aureliem. (shrink)

Letkandlbe two multiplicatively independent integers, and letL⊆ ℕnbe al-recognizable set which is not definable in 〈ℕ; +〉. We prove that the elementary theory of 〈ℕ; +,Vk, L〉, whereVk(x)denotes the greatest power ofkdividingx, is undecidable. This result leads to a new proof of the Cobham-Semënov theorem.