Este artigo visa analisar indícios verbo-visuais de episódios de mal-estar enunciados por alunos que integram turmas da modalidade Educação de Jovens Adultos (EJA) em uma escola do interior baiano. Dedicamo-nos, especialmente, a compreender como os sujeitos semiotizam situações de embaraço social vivenciadas em salas de aula e(m) seus (d)efeitos. Como referencial teórico, partimos de pressupostos da Análise Dialógica do Discurso, da Clínica da Atividade e de outras categorias discursivas para lermos, a partir de uma dimensão axiológica, o corpus (...) que é composto por duas biograficzines. A análise dos dados registra que os (res)sentimentos dos discentes, que se deixam materializar em termos verbo-visuais, deflagram situações que ilustram a complexidade de dinâmicas que perfazem interações didáticas no ambiente escolar. Trabalhos como o nosso contribuem para tensionar a realidade escolar-profissional possibilitando a exploração de outros ângulos de nossas atividades como sujeitos sociais. (shrink)

Este artigo visa analisar modos de axiologizar o bem-estar na escola em enunciados produzidos por alunos do 9º ano do ensino fundamental de uma escola municipal do interior baiano. Interessa-nos, especialmente, compreender como os sujeitos semiotizam, em seus enunciados, o que consideram o evento mais marcante de suas experiências ao longo dos anos finais do ensino fundamental e o que isso nos informa sobre os valores ali mobilizados relativos ao papel social e institucional da escola e(m) suas modalidades de (...) convivência intersubjetiva. As análises destacam que as memórias verbo-visualmente materializadas não se limitam a registros, abrigados na consciência, mas são repositórios de experiências afetivas de e em diversos cronotopos. O fato de as memórias apresentadas recobrirem diferentes eventos interacionais oferecem-nos uma visão crítica dos estudantes de como percebem e matizam complexidades das interações por eles rememoradas e enunciadas. Trabalhos, como o nosso, que se interessam pelos afetamentos de alunos, contribuem, localmente, para que o contexto escolar seja (re)(des)coberto, tensionando como percepções sociais são semiotizadas em horizontes apreciativos de experiências. (shrink)

En uno de los últimos capítulos de su obra Verdad y Método , Gadamer realiza una “acuñación del concepto de lenguaje a lo largo de la historia del pensamiento occidental”, y al llegar a la Edad Media, sorprende con la consideración del tema teológico de la ‘encarnación del Verbo’ para explicar la relación entre pensamiento y lenguaje. No obstante, este recurso le permite elaborar una argumentación en apoyo a su teoría ontológico-hermenéutica del lenguaje. La analogía entre el tema teológico (...) y el modo de ser del lenguaje, ya la pensó San Agustín y la registró en su libro De Trinitate . Ahí explica la naturaleza sustancial del verbo interior , y el modo particular en que éste sigue el proceso que conduce a su encarnación en vox , sin perderse o transformarse en mero signo convencional. En virtud de la relación que el verbo interior guarda con las notitias , con las Ideas en el Verbo, y con las esencias de las cosas físicas de este mundo, se logra una interesante y coherente ontologización del lenguaje, que servirá de inspiración a Gadamer. Gadamer and the substantial equality of thought and language in St. Augustine.In one of the last chapters of his book Truth and Method , Gadamer does a "coining of the concept of language throughout the history of Western thought", and when reaching the study of the Middle Ages, he surprises his readers by considering the theological issue of the 'incarnation of the Verb" to explain the relationship between thought and language. However, this resource allows him to develop an argument in support of his ontological- hermeneutical theory of language. The analogy between theological theme and mode of being of language was already thought by Saint Augustine and recorded in his book On the Trinity . There he elaborates on the substantial nature of the inside or internal verb , and the particular way in which it undergoes the process that leads to its incarnation into vox , neither getting lost nor becoming a mere conventional sign. By ways of the connection between the interior verb with notitias, with the ideas in the Verb, and with the essence of physical things in this world, an interesting and coherent ontologization of language it achieved, which would later inspire Gadamer. (shrink)

Ponto de partida do artigo é a consideração de que o problema da relação entre Filosofia e Espiritualidade, ainda que problemático, é filosoficamente pensável e pode ser historicamente reconstruído. Com efeito, o artigo mostra de que modo o problema foi objecto de uma sistematização paradoxal, ainda que coerente e exemplar, por parte de S. Boaventura, cuja reflexão, tematizando a espiritualidade minorítica, radica em S. Francisco de Assis, ainda que também através da mediação de Santo António de Lisboa. Segundo S. Boaventura, (...) Deus manifesta-se de forma natural no livro da natureza mediante o Verbo incriado, cognoscível mediante a razão natural na ciência natural, que é a Filosofia; e revela-se sobrenaturalmente no livro da Escritura mediante o Verbo incarnado, cognoscível mediante a razão iluminada pela fé na ciência sobrenatural, que é a Teologia; mas também se comunica pessoalmente e concretamente no coração dos crentes mediante o Verbo inspirado, ou seja, o Cristo feito presente pelo Espírito Santo na "vida espiritual", num processo ascético-místico, cujo primeiro estádio é, paradoxalmente, a própria Filosofia, aqui entendida como a busca da sabedoria através das virtudes cardeais. Por outro lado, o artigo mostra também como o próprio paradigma da reedificação interior através das virtudes parece estabelecer um vínculo entre S. Francisco de Assis e Santo António de Lisboa, bem como entre os dois e S. Boaventura, o qual, hipotiza o autor do artigo, não só leu alguma coisa dos Sermões de Santo António, como deles retirou elementos para as suas reflexões mais maduras. /// The starting point of this article is the consideration that the problem of the relation between Philosophy and Spirituality, even if problematic, can be philosophically thought and historically reconstructed. In effect, the article shows how this problem was object of a paradoxical systematization, coherent and exemplar, on the part of Saint Bonaventure, whose reflection, typical of the Franciscan spirituality, is rooted in Saint Francis of Assisi, even if also through the mediation of Saint Anthony of Lisbon. According to Saint Bonaventure, God reveals Godself naturally in the Book of nature by means of the uncreated Logos, knowable through natural reason in the natural science, which is Philosophy; and God reveals Godself supernaturally in the Book of Scripture by means of the incarnated Logos knowable by means of reason illuminated by faith in the supernatural science, which is Theology; but God also communicates Godself personally and concretely in the hearts of the believers by means of the inspired Logos, i.e., the Christ made present through the Holy Spirit in the "spiritual life", in an ascetic-mystical process, whose first stage is, paradoxically, Philosophy itself, here understood as the search for Wisdom through the cardinal virtues. On the other hand, the article also shows how the paradigm of the interior edification through the virtues seems to establish a link between Saint Francis of Assisi and Saint Anthony of Lisbon, as well as between the two and Saint Bonaventure, who, according to the article, not only has read something of Saint Anthony's Sermons, but also has taken something from them for his mature reflexions. (shrink)

O objetivo central deste trabalho é explorar criticamente o tema proposto para o Encontro Regional da Residência Pedagógica em Filosofia, realizado na UFSM, a saber, “que lugar é este, o da filosofia?”. Mais especificamente, esta exploração crítica toma como impulso inicial uma inflexão na formulação deste questionamento que desloca a pergunta (e o perguntar) para a posição de destaque e como o lugar da filosofia. Desde um ponto de vista histórico, a perspectiva aqui adotada aproxima-se da famosa perspectiva de Kant (...) segundo a qual não se ensina filosofia, mas sim a filosofar. Esta aproximação permite qualificar o mote de Kant ao incluir em seu interior a pergunta enquanto tal, o que pode ser apresentado em termos condicionais do seguinte modo: se não se ensina filosofia, mas filosofar, e se a pergunta enquanto tal é central para filosofar, então a pergunta é central para ensinar a filosofar. Adicionalmente, esta qualificação é metodologicamente relevante, pois permite trazer à tona um conjunto de reflexões sobre o papel que o texto possui em sala de aula, de que modo pode ser utilizado, visando quais fins e etc. Nossa hipótese interpretativa, inspirada na fenomenologia-hermenêutica de Heidegger de Ser e Tempo, e, sobretudo, na hermenêutica filosófica de Gadamer de Verdade e Método, é a de que os verbos “refletir”, “pensar”, “filosofar” e “perguntar” estão intima e organicamente articulados, e que conceder papel de destaque para o ato de perguntar e para a pergunta enquanto tal abre importantes linhas de reflexão sobre o processo de ensino-aprendizagem em filosofia. (shrink)

Resumo: A concepção moderna de literatura idealizou a linguagem literária como um jogo de linguagem à parte dos demais, uma dimensão do sentido que seria "poética", não parafraseável nos seus sentidos figurados, incomensurável relativamente à linguagem ordinária. O romantismo instituiu como o valor literário central uma idéia de autenticidade, fundada no mentalismo introspectivo. Contrapondo-se à concepção de linguagem como expressão mentalista, corrente no romantismo, muitos formalistas situam o significado como intrínseco à estrutura da linguagem, e atribuem ao uso literário da (...) linguagem um peculiar caráter polissêmico. É como se, para rejeitar a mimese clássica da duplicação da natureza e a mimese interior expressivista, houvesse que esvaziar de sentido o problema da relação entre linguagem e mundo. Um dos pontos chave da defesa da autonomia da linguagem literária através da afirmação de sua polissemia peculiar tem sido a refutação da aplicabilidade da noção de intencionalidade. No entanto, trata-se de questões diversas. Oferece-se um contra-argumento à tese central de "A falácia Intencional" , de Wimsatt e Beardsley. O Gedankenexperiment do poema encontrado nas areias da praia não é adequado para ilustrar um argumento antiintencionalista porque pressupõe o que pretende negar, velando os critérios de aplicação dos verbos de comunicação . Estes critérios apontam para a intencionalidade, e para o espaço extratextual.: the modern conception of literature idealized literary language as language game different from others, a "poetic" dimension of sense, non-paraphrasable in its figurative senses, incommensurable as regards the ordinary language. Romanticism sets as its central value an idea of authenticity, founded on an introspective mentalism. As a counterpoint to the concept of language as a mentalist expression, present in romanticism, many formalists thought meaning as intrinsic to the structure of language, ascribing a peculiar polissemic character to the literary use of language. It is as if, in order to reject the classic mimesis of the duplication of nature as well as the inner mimesis of expressivism, one should void of sense the problem of the relation between language and world. One of the key points of the defense of literary language's autonomy through the avowal of its peculiar polissemy has been the refutation of the applicability of the notion of intentionality. However, these are diverse questions. A counter argument is offered to the central thesis of Wimsatt and Beardsley's "the Intentional Fallacy" . The Gedankenexperiment of the poem found on the beach sand is not adequate as an illustration of an anti-intentionalist argument because it presupposes what it sets itself to deny, veiling the criteria of application of communication verbs . These criteria point intentionality, and to the extra-textual space. (shrink)

A vision of a living code of ethics is proposed to counter the emphasis on negative phenomena in the study of organizational ethics. The living code results from the harmonious interaction of authentic leadership, five key organizational processes (attraction–selection–attrition, socialization, reward systems, decision-making and organizational learning), and an ethical organizational culture (characterized by heightened levels of ethical awareness and a positive climate regarding ethics). The living code is the cognitive, affective, and behavioral manifestation of an ethical organizational identity. We draw (...) on business ethics literature, positive organizational scholarship, and management literature to outline the elements of positive ethical organizations as those exemplary organizations consistently practicing the highest levels of organizational ethics. In a positive ethical organization, the right thing to do is the only thing to do. (shrink)

Western economically driven instrumental ethics fuel the dominant institutional logic in many business schools and are associated with the negative social and environmental situation widely linked to the mode of global development. Other ethical framings have been subordinated, marginalized, or denied. Through the explicit commitment of prominent international certifying bodies of management education, educators, researchers, and practitioners will be encouraged to give increasing effect to the Principles for Responsible Management Education (PRME). The PRME is a United Nations‐led, institution‐level mechanism for (...) reorienting the direction of business schools and for increasing both educator and student capacities to contribute to a more inclusive and sustainable mode of development globally. We propose greater emphasis be given to various forms of relational ethics from which to guide the functional aspirations of institutions. We explore the creative opportunity for institutional change by contrasting the prevailing Western economically driven instrumental institutional logic with indigenous ethical framings. We draw upon Seo and Creed's conceptual framework of institutional change to discuss two films—Mann v. Ford and Waste = Food—to bring greater attention to the generative potential of indigenous perspectives in institutional praxis. Our examples could equally invite an application of other systems of relational ethics that have been overshadowed by the current domination of economic instrumentalism in almost all realms of decision making. We conclude by providing some teaching resources that can be used or adapted for geographical‐ or disciplinary‐specific attention to the issues we raise. (shrink)

Our exemplar of a Native American relational ethic is depicted through the Seven Grandfather Teachings, an ancient sacred story of Potawatomi and Ojibwe peoples. These teachings state that human beings are responsible to act with wisdom, respect, love, honesty, humility, bravery, and truth toward each other and all creation. We illustrate the possible uses of this ethic through exercises wherein students reflect on the values and learn lessons related to ethics, leadership, teamwork, and relationships, or create stories using Native American (...) story form. (shrink)

Benefit corporation legislation has rapidly disseminated in the United States. Its advocates claim it is a necessary corporate form to address the unique needs of for-profit social enterprises, despite many scholarly and legal practitioners who doubt the need for or wisdom of adopting this organizational form. Others suggest that the legislation is flawed and deficiencies should be addressed. After reviewing the present status of benefit corporation legislation, this article contributes to the discourse arguing that benefit corporations are unnecessary under the (...) law; benefit corporation legislation does not enhance corporate law; benefit corporation laws create unnecessary new legal risks for both traditional and benefit corporations, and their respective directors; and third party certification in entity formation law is inappropriate. (shrink)

Relational dimensions of ethical decision making are a potentially interesting focus to enrich our understanding of decision-making processes. This study examines decision preferences and reactions to decisions in a situation of possible harm. Two ethical value orientations, just value orientation and relational value orientation , are introduced. Participants chose relational cooperation, instrumental cooperation, or independence in dealing with an uncertain situation of possible harm. JVO contributes to a decision of relational cooperation. Only RVO was related to expected mutual benefit and (...) relational connection. Overall, this study supports our central thesis that a relational dimension of ethical decisions provides interesting insights into behavioral ethics in organizations and could expand the scope of ethical decision research. (shrink)

Much work has been done on specific instances of residuated lattices with modal operators . In this paper, we develop a general framework that subsumes three important classes of modal residuated lattices: interior algebras, Abelian ℓ-groups with conuclei, and negative cones of ℓ-groups with nuclei. We then use this framework to obtain results about these three cases simultaneously. In particular, we show that a categorical equivalence exists in each of these cases. The approach used here emphasizes the role played (...) by reducts in the proofs of these categorical equivalences. Lastly, we develop a connection between translations of logics and images of modal operators. (shrink)

In this paper I focus on a central phenomenological concept in Michel Henry’s work that has often been neglected: generation. Generation becomes an especially important conceptual key to understanding not only the relationship between God and human self but also Henry’s adoption of radical interiority and his critical standpoint with respect to much of the phenomenological tradition in which he is working. Thus in pursuing the theme of generation, I shall introduce many phenomenological-theological terms in Henry’s trilogy on Christianity as (...) well as how he understands the relationship between phenomenology and theology. In the final sections of the paper, I turn to positively defining Henry’s notion of divine generation and examine the theological implications of it in light of his confrontation and rejection of the doctrine of creation in the book of Genesis found in his book, Incarnation: une philosophie de la chair. Humans are not created but are eternally generated, a bold claim that brings Henry to the brink of a kind of interiorized pantheism or Gnostic dualism. Finally, I offer some critical comments specifically about Henry’s doctrine of generation in light of the tension between auto-affection and hetero-affection and thus how one might think after Henry in light of the basic Augustinian theological distinction between self and God and the intentionality of faith opened up by that distinction. (shrink)

Our journeys are never only to the exterior: the interior journey of the traveller has a long tradition, witnessed in travel writings of authors like Montaigne and Unamuno, and in the history of literature as a whole understood as a hodoeporics. We ceaselessly pursue things which give us pleasure and fulfil our needs, including the specific kind of enjoyment that travel and tourism afford. The desire to travel is closely tied to an original kind of nostalgia, the desire for (...) self-discovery. Hailing from Heraclitus, Socrates, and the sayings of the Seven Wise Men of Delphi, this desire manifests itself as a fundamental motivating force of travel and tourism. Although we humans tend to “grow our desires big,” like the tyrant in Plato’s Republic, the pursuit of tourism is not to be equated with mere self-indulgence. The tension between a life of physical enjoyment and the life of the mind, a life of action and a life of contemplation, is decisive for proper understanding of the phenomenon of tourism, and in the history of Western philosophy is perhaps most pronounced in Plato and the philosophy of Platonism. Plato and Plotinus recommend an integrative view of their relationship – while gently steering us away from the tyranny of unbounded pursuit of our every drive and lust. To achieve proper balance in tourism, it is necessary to take account of humans’ natural drives. Properly fostered and cultivated, these can provide the basis upon which our second, higher nature can begin to unfold. (shrink)

The referred speech is usually presented by declarative verbs. However, there are other semantic classes specialized in speech reproduction procedures, such as request verbs. From the analysis of the Archivo de Textos Hispánicos de la Universidad de Santiago, made up of texts of oral, theatrical, journalistic and narrative language, we try to establish the frequency of use of the verbs implorar, suplicar, rogar, solicitar, pedir, reclamar and exigir as introducers of referred speech, as well as their greater or lesser productivity (...) according to the type of procedure: indirect style, direct style, pseudo-direct style and hybrid style. In addition, the characteristics of each structure are explored with the proposal of knowing the configuration mode of the sequences that introduces each verb (its members, the position of each element, etc.) and that establish certain differences between them within each type of referred speech. (shrink)

A distinção entre interior e exterior é um tema recorrente na história da filosofia. Embora a maioria das vezes seja assumido de forma implícita nas reflexões filosóficas, é fundamental procurar esclarecê-lo. Desde a noção socrática de interior como aquilo que importa realmente conhecer, passando pela conceção agostiniana de marca da transcendência até às perspetivas de Fernando Pessoa e Wittgenstein, percorre-se um caminho merecedor da nossa atenção.

Interiority and Law presents a groundbreaking reassessment of a medieval Jewish classic, Baḥya ibn Paquda's Guide to the Duties of the Hearts. Michaelis reads this work anew as a revolutionary intervention in Jewish law, or halakha. Overturning perceptions of Baḥya as the shaper of an ethical-religious form of life that exceeds halakha, Michaelis offers a pioneering historical and conceptual analysis of the category of "inner commandments" developed by Baḥya. Interiority and Law reveals that Baḥya's main effort revolved around establishing a (...) new legal formation - namely, the "duties of the hearts" - which would deal entirely with human interiority. Michaelis takes up the implications of Baḥya's radical innovation, examining his unique mystical model of proximity to God, which he based on an increasingly growing fulfillment of the inner commandments. With an integrative approach that puts Baḥya in dialogue with other medieval Muslim and Jewish religious thinkers, this work offers a fresh perspective on our understanding of the interconnectedness of the dynamic, neighboring religious traditions of Judaism and Islam. Contributing to conversations in the history of religion, Jewish studies, and medieval studies on interiority and mysticism, this book reveals Baḥya as a revolutionary and demanding thinker of Jewish law. (shrink)

This article deals with the action of the Divine Word in the history of salvation by studying the Lectura super Ioannem. The Divine Word expresses perfectly the essence of God by way of intellect. When the Father intends to manifest Himself ad extra, He speaks through His Word. Creatures represent a very imperfect likeness of God. In the prophetic word the Son speaks with human words; however, the only voice entirely united to the Divine Word is the humanity of Jesus. (...) Christ, especially in His paschal mystery, constitutes the culmination of God’s revelation. Even in the beatific vision, the Word will be the mediator of our knowledge of the Father. (shrink)

The Schwarzschild solution has played a fundamental conceptual role in general relativity, and beyond, for instance, regarding event horizons, spacetime singularities and aspects of quantum field theory in curved spacetimes. However, one still encounters the existence of misconceptions and a certain ambiguity inherent in the Schwarzschild solution in the literature. By taking into account the point of view of an observer in the interior of the event horizon, one verifies that new conceptual difficulties arise. In this work, besides providing (...) a very brief pedagogical review, we further analyze the interior Schwarzschild black hole solution. Firstly, by deducing the interior metric by considering time-dependent metric coefficients, the interior region is analyzed without the prejudices inherited from the exterior geometry. We also pay close attention to several respective cosmological interpretations, and briefly address some of the difficulties associated to spacetime singularities. Secondly, we deduce the conserved quantities of null and timelike geodesics, and discuss several particular cases in some detail. Thirdly, we examine the Eddington–Finkelstein and Kruskal coordinates directly from the interior solution. In concluding, it is important to emphasize that the interior structure of realistic black holes has not been satisfactorily determined, and is still open to considerable debate. (shrink)

The objective of this paper is to highlight the functions and meanings of the verb of saying qāla in the Qurʾānic text. To define the properties of this verb, four interrelated aspects are investigated: the context, the pragmatics, the semantics and the syntax of qāla. Theory, methodology and theoretical insights from the literature dealing with verbs corresponding to qāla in other languages which view these instances as speech acts are discussed and applied. The article is divided into two sections. In (...) section 1 the notion of “speech act” is defined according to Searle and Austin. Section 2 is divided into three sub-sections according to the verb form of qāla, type of discourse and the syntactic environment. The most common contextual frame for qāla can be characterized as a conversation or a verbal exchange involving two participants. This affects the function and meaning of the verb qāla since in an interaction between two or more participants the reference to the entity transmitting the message is marked by qāla. Furthermore, the content of the message which is introduced by qāla and is usually formulated as an asyndetic clause or as a verb in the imperative form, is stressed by qāla. Finally, in interactions people can ask, assert, contradict, argue or command. All these actions are embodied by the verb qāla, which performs two illocutionary assertive and directive speech acts. (shrink)

This article explores tacit knowledge of lived experience and how this form of knowledge relates to design research. It investigates how interior designers interpret user lived experiences when creating designed environments. The article argues that user experience is the basis of a form of knowledge that is useful for designers. The theoretical framework proposed in the article examines the nature of user experience and how it can be utilized in the design process. The study of lived experiences is contextualized (...) within aesthetic, subjective, and functional aspects of the interior design process, which requires users to express their meanings and needs. A case study is described to illustrate the various stages of this process. (shrink)

This paper takes up the topic of the interior senses and sensible cognition as elaborated by Dominic of Flanders, a fifteenth-century Dominican thinker, in his short commentary, Expositio super libros De anima. At a time when Averroistic Aristotelianism was flourishing, and as nominalism spread across the Continent, Dominic’s account of the soul and the interior senses demonstrates a commitment to Thomas Aquinas and, more broadly, scholastic realism. Dominic adopts the fourfold model of the internal senses advanced by Thomas. (...) He carries forth Thomas’s insistence that the sensus communis is both the root (radix) and end (terminus) of sensitivity as such and the individual senses; he follows Thomas in privileging the cogitativa, and posits a more perfect form of memoria in man. Our study concludes by looking briefly at his Quaestiones in XII libros Metaphysica, where we find an innovative account of experimentum, which reveals the thought of a capable philosopher. (shrink)

En este trabajo se indaga en el comportamiento de la atenuación en los verbos que expresan duda, presentes en el corpus AMERESCO de conversaciones coloquiales de Santiago de Chile. Se describen las funciones de la atenuación de estos verbos de acuerdo con (1) el tipo de acto de habla, (2) la actividad de imagen y (3) algunas características sintáctico-discursivas. Los principales hallazgos demuestran que la atenuación se manifiesta a través de verbos doxásticos (_creer_, _parecer_, _cachar_, etc.), verbos modales (_poder_, _deber_) (...) y el verbo “saber” con polaridad negativa (“_no sé_”). Esta surge cuando se presenta lo dicho como una duda, bien para suavizar una opinión contraria o crítica, en cuyo caso su significado es de opinión, bien para informar sobre un estado de cosas, cuando su significado es epistémico. En el reconocimiento de su carácter atenuante, resultan clave el tipo de acto de habla en el que ocurren, el rol proyectado por el hablante en la conversación, la gestión de las imágenes y sus características sintáctico-discursivas, elementos que determinan si estas construcciones verbales expresan mayor o menor atenuación. (shrink)

This article explores Integral community development; an approach that integrates material needs (such as economic growth, resource management, and decision-making structures) and interior needs (such as cultural, spiritual, and psychological wellness). Including "interiority" in development is unique to conventional and alternative development practices, and analysis suggests it is necessary for sustainability. Integral community development works in three domains of action/application, dialogue/process, and self-growth/reflection, and recognizes the importance of changes in worldviews. Using this approach in a case study in El (...) Salvador, research outcomes showed increased collaboration and self-reflection, where economic objectives merged with equality and environmental concerns. (shrink)

Displaying the distinctive combination of narration and philosophy for which he is well known, this new book by Peter Sloterdijk develops a radically new account of globalization at the beginning of the twenty-first century. The author takes seriously the historical and philosophical consequences of the notion of the earth as a globe, arriving at the thesis that what is praised or decried as globalization is actually the end phase in a process that began with the first circumnavigation of the earth (...) Ð and that one can already discern elements of a new era beyond globalization. In the end phase of globalization, the world system completed its development and, as a capitalist system, came to determine all conditions of life. Sloterdijk takes the Crystal Palace in London, the site of the first world exhibition in 1851, as the most expressive metaphor for this situation. The palace demonstrates the inevitable exclusivity of globalization as the construction of a comfort structure Ð that is, the establishment and expansion of a world interior whose boundaries are invisible, yet virtually insurmountable from without, and which is inhabited by one and a half billion winners of globalization; three times this number are left standing outside the door. (shrink)

This paper will present an alternative to the mainstream Western approach to human development. The mainstream Western approach to human development does not countenance contemplative interiority as a means of cognitive inquiry and a domain of cognitive value. Hence, its conception of human development is narrowly confined to the domain of formal-operational thinking and its application to material exteriority. The alternative I will present is the work of the twentieth Indian philosopher Aurobindo (1872–1950) whose integral theory of human of development (...) inclusively countenances as realms of cognitive inquiry and value both contemplative interiority and formal-operational thinking and its application to material exteriority. The structure of Aurobindo’s integral theory of humandevelopment will be clarified and some of its implications for educational practice will be explored. (shrink)

Central to Spinozism is the thesis that the immanence of the Divine Substance in the cosmos (in natural objects) is – like the immanence of the dancer in the dance –maximal or total. Just as the dance consists entirely of the dancer in aesthetically‐stylized motion, so the domain of nature is nothing in addition to God in cosmic guise. Accordingly, natural objects constitute modes of God. Hence, Spinozism and (traditional) theism are obviously irreconcilable. For it is indispensable to theism that (...) the immanence of God in the cosmos is not maximal; rather, that natural objects are distinct from the Divine Substance. Now it has standardly been presupposed by theists (and many others) that natural objects could not be distinct from God without being ontologically exterior to God; thus, that theism would readily collapse into Spinozism if the cosmos was interior to the Divine Substance. It seems to me that this is a long‐standing mistake. After demonstrating that there is probative warrant for maintaining that theism requires the interiority of natural objects to God, there is shown to be more than adequate justification for denying that this necessitates the collapse of theism into Spinozism. (shrink)

The interface between Roman Catholic Christianity and the Sanatana Dharma is often limited to Vedantic discourses and neglects the Shakta traditions to be found within the woof of Hinduism. And generally, this dialogue is between celibates of both religions. This blog-post after removing false notions about Tantra, goes on to show how Tantra as a lived faith is about interiority and a life of contemplation. This post also touches upon three crucial differences between Christianity and Tantra. To quote from the (...) post: "A Tantric is in so in love with her image of a Powerful and simultaneously weak Godhead that she would hardly leave the vita contemplativa. " This is the third post in this series of posts on interreligious dialogue. Contemplation or, metacognition should be the basis of religious dialogues; this posts asserts this. If God is, then why bother with exterior things? (shrink)

This article proposes to elaborate aesthetic judgment. The context is John Dadosky’s call for such an elaboration in light of the theological and philosophical import of a recovery of beauty. Following Dadosky’s suggestion that this be set within Lonergan’s appeal to interiority, the article signals two points in Dadosky’s program: patterns of experience and the role of cognitional operations. The article turns to Mikel Dufrenne’s work on the phenomenology of aesthetic experience. Based on this work, data is presented on behalf (...) of configuring a pattern of cognitional operations that is specific to aesthetic experience and that exemplifies Lonergan’s general empirical pattern of cognitional operations: experience, understanding, judgment. (shrink)

It is generally accepted that the notion of inclusion derived or evolved from the practices of mainstreaming or integrating students with disabilities into regular schools. Halting the practice of segregating children with disabilities was a progressive social movement. The value of this achievement is not in dispute. However, our charter as scholars and cultural vigilantes is to always look for how we can improve things; to avoid stasis and complacency we must continue to ask, how can we do it better? (...) Thus, we must ask ourselves uncomfortable questions and develop a critical perspective that Foucault characterised as an 'ethic of discomfort' by following the Nietzschean principle where one acts 'counter to our time and thereby on our time... for the benefit of a time to come'. This paper begins with a fundamental question for those participating in inclusive education research and scholarship—when we talk of including, into what do we seek to include? (shrink)

Displaying the distinctive combination of narration and philosophy for which he is well known, this new book by Peter Sloterdijk develops a radically new account of globalization at the beginning of the twenty-first century. The author takes seriously the historical and philosophical consequences of the notion of the earth as a globe, arriving at the thesis that what is praised or decried as globalization is actually the end phase in a process that began with the first circumnavigation of the earth (...) Ð and that one can already discern elements of a new era beyond globalization. In the end phase of globalization, the world system completed its development and, as a capitalist system, came to determine all conditions of life. Sloterdijk takes the Crystal Palace in London, the site of the first world exhibition in 1851, as the most expressive metaphor for this situation. The palace demonstrates the inevitable exclusivity of globalization as the construction of a comfort structure Ð that is, the establishment and expansion of a world interior whose boundaries are invisible, yet virtually insurmountable from without, and which is inhabited by one and a half billion winners of globalization; three times this number are left standing outside the door. (shrink)

En el siguiente trabajo, se analiza el desarrollo histórico del verbo meter, particularmente sus usos auxiliares como construcción incoativa y causativa. El objetivo consiste en establecer un contraste entre las variedades americana y peninsular; esta última, representada por la investigación de Comer. Para el contraste de variedades dialectales, se seleccionan cuatro criterios de análisis: la fijación sintáctica, la incorporación sintáctica, la animacidad del sujeto y la dinamicidad del infinitivo. En este sentido, el estudio se apoya en la teoría de (...) la gramaticalización y en la gramática de construcciones. Los datos analizados han sido extraídos de corpus históricos como el CORDE y CORDIAM. Como conclusión, se describe que el uso americano del verbo meter evidencia un mayor grado de gramaticalización en cuanto al grado de fijación formal y a la incorporación sintáctica, en tanto que el uso peninsular está más gramaticalizado en relación con la animacidad del sujeto y la dinamicidad del infinitivo. Además, se ofrece evidencia en favor de un mayor conservadurismo sintáctico del español americano. (shrink)

Even those who consider themselves lucky to have escaped trauma, long-term illness and death, have experienced radical changes to their conception of life in its relation to public and private domains due to the COVID-19 pandemic. When public space turned into a dangerous realm, private interiors were assigned a new role and with these shifts, also new questions about the relation of interiority to any type of exteriority emerged. The first four contributions in this ‘Projected Interiorities’ issue of Technoetic Arts (...) (TA) reflect from an architectural and urban point of view on the conception of the public and private, their past, present and future. Yet, the pandemic contributed more widely to a re-evaluation of interiority, not least because the public and private realms seemingly coalesced via digital processes. While this journal issue cannot cover all these questions, it indicates the range of the pandemic turn in thought, collecting contributions from theory and practice, including architecture, art, philosophy and literary studies. With authors of a variety of disciplinary backgrounds based in China, India, Norway, France, the United Kingdom and the United States, this issue of TA covers not only a multiplicity of methodological approaches but also diverse regional and cultural perspectives on the idea of ‘Projected Interiorities’. (shrink)

In this paper, we defined the concept \(\mathcal{SUP}\)-hesitant fuzzy interior ideals in \(\Gamma\)-semigroups, which is generalized of hesitant fuzzy interior ideals in \(\Gamma\)-semigroups. Additionally, we study fundamental properties of \(\mathcal{SUP}\)-hesitant fuzzy interior ideals in \(\Gamma\)-semigroups. Finally, we investigate characterized properties of those.

A philosophical investigation of the concept of interiority, presenting readers with its unmined aspects and senses.

¿Qué son eso que llamamos las personas del verbo? En un primer momento podría pensarse que son únicamente lugares de enunciación, posiciones de discurso que nos permiten hablar. Pero parece claro que su esencia no se agota en ese mero posibilitar. No son, por tanto, meros pronombre. ¿Qué otra cosa son? En pocas palabras, el cobijo de diferentes miradas sobre el mundo. A sabiendas de que pensar es siempre pensar desde algún sitio, las personas del verbo aquí planteadas (...) son diferentes perspectivas sobre la realidad. Se trata de mostrar cómo se ve el mundo el mundo común, el mundo compartido, el mundo de todos- desde cada uno de esos lugares. (shrink)

Thomas Mann's 'The Magic Mountain' conveys some insights into the distinction between images and reality. Like a prisoner in the Platonic cave, Hans Castorp is enslaved to images. His fascination for the X-ray images of the 'interior portrait,' especially of Clawdia Chauchat, may anticipate the current illusion that brain imaging may allow access to the minds of other persons, may draw their mental portraits. In Mann's novel, Director Behrens, the ardent materialist, anticipates such an illusion. It is only the (...) 'license of fiction,' however, that allows the narrator of this novel access to the minds of some of the characters. (AN PHL2239369) Subjects: BRAIN IMAGING; CINEMA; IDENTITY; IMAGE; METAPHYSICS; MIND; NARCISSISM; REALITY. (shrink)

The purpose of this essay is to identify the theological comprehension of the Word as Creator in the action of the Trinity, which Thierry of Chartres offers in his Tractatus de sex dierum operibus. In his brief and synthetic explanation, he makes coincide the findings of human reason with biblical notions, such as Figure and splendor, Wisdom, Truth, Word, not as a mere sequence but in their deep and relational meaning. Thierry’s rational method is deductive-mathematical, whereas the philosophical premise is (...) the rerum universitas articulated in levels of necessity and possibility. All this allows creation to be considered as explication of the complicatio—or multiplicity produced by unity— which is typical of the chartrian neoplatonism, with the characteristic seal of Thierry. (shrink)

ArgumentIn the spring of 1893, the Austrian writer and critic Hermann Bahr began interviewing various people on antisemitism, a subject of heated discussion in the European feuilleton around 1900. “Once again, I am travelling the world sounding out people’s opinions and listening to what they have to say,” he wrote in his introduction to a series of articles on that issue that appeared in the feuilleton of the Deutsche Zeitung between March and September 1893. A year later, the Berlin publishing (...) house S. Fischer turned Bahr’s articles into a book. Bahr conducted a total of thirty-eight interviews with prominent personages, such as August Bebel, Theodor Mommsen, Ernst Haeckel, Henrik Ibsen and Jules Simon. Bahr did not focus on the arguments in favour or against antisemitism. Instead, he set out explicitly to investigate the sentiments, perceptions and opinions on this topic within the cultured classes. Yet, as I will show in this article, Bahr tried to capture not only the “sentiments” [Empfindungen] aired by his interviewees, but also the settings and interiors in which the interviews took place. I argue that these descriptions of physical space served Bahr as authentication, as a three-dimensional certificate for the “facts of opinion” [Meinungstatsachen] he recorded. (shrink)