Libri sul tema "Influence non consciente"

This chapter highlights one particular moment in translation theory that reveals Dante’s influence on the role of translation as reception in vernacular literatures. Armstrong focuses on the not widely known work of Enrique de Villena (1384–1434), whose translation can be seen as a transitional point between medieval and modern translational practices and as marking the beginning of a ‘vernacularization’ of translation, a process designed to make the translated text more accessible to the target audience. In analysing the Castilian Eneida of Villena, Armstrong reflects on the philological conscience of a translator faced with the daunting task of translating Virgil, as well as on the boundaries that separate text from paratext.

Explanations of the abolition of the slave trade have been the subject of intense historical debate. Earlier accounts tended to play up the role of individual, heroic abolitionists and their religious, particularly evangelical, motivation. Eric Williams argued that the decline in profitability of the ‘Triangular trade’ was important in persuading people that the slave trade hindered, rather than helped, economic progress. More recent work has rehabilitated the role of some abolitionists but has set this alongside the importance of campaigning and petitioning in shifting public opinion. The role that the slaves themselves played in bringing attention to their plight is also now recognized. Consequently, the importance of abolitionism for a sense of Dissenting self-identity and as part of broader attempts to influence social reform needs to be reconsidered.

Ives’s essay on Emerson is less a description of that writer than an apologia for Ives’s compositional method, which is intentionally disunified and based on the discontinuous way in which humans perceive reality. The idea that Ives was a Transcendentalist himself (like Emerson) is difficult to maintain given the other, more conventional religious influences evident in Ives’s thinking. But there is a strong parallel between the way Emerson left the church at age 29, and Ives left the music world at page 27, both because they could no longer carry on the conventions of those worlds in good conscience.

This chapter examines how ministers understood their responsibility and conveyed that to their congregations. For hundreds of southern preachers, a choice had to be made when the Congress of Industrial Organizations (CIO) arrived. Some had no difficulty. Most, however, struggled with their consciences and religious values, used their own life experiences, read their denominational newspapers, took the pulse of their congregations, and weighed the relative merits of arguments they heard from factory and union representatives. They also thought about the consequences their pronouncements might have on their communities, their flocks, their families, and themselves, but they did not contemplate what was morally right in a neutral environment. One side had an enormous advantage in resources that they could, and would, bring to bear on southern ministers. Ultimately, the decisions ministers made and the influence they had cannot be reduced to a formula.

In 1764, a Milanese aristocrat named Cesare Beccaria created a sensation when he published On Crimes and Punishments. At its centre is a rejection of the death penalty as excessive, unnecessary, and pointless. Beccaria is deservedly regarded as the founding father of modern criminal law reform, yet he was not the first to argue for the abolition of the death penalty. This book presents the first English translation of the Florentine aristocrat Giuseppe Pelli's critique of capital punishment, written three years before Beccaria's treatise, but lost for more than two centuries in the Pelli family archives. The book examines the contrasting arguments of the two abolitionists, who drew from different intellectual traditions. Pelli was a devout Catholic influenced by the writings of natural jurists such as Hugo Grotius, whereas Beccaria was inspired by the French Enlightenment philosophers. While Beccaria attacked the criminal justice system as a whole, Pelli focused on the death penalty, composing a critique of considerable depth and sophistication. The book explores how Beccaria's alternative penalty of forced labour, and its conceptualisation as servitude, were embraced in Britain and America, and delves into Pelli's voluminous diaries, shedding light on Pelli's intellectual development and painting a vivid portrait of an Enlightenment man of letters and of conscience. With translations of letters exchanged by the two abolitionists and selections from Beccaria's writings, the book provides new insights into eighteenth-century debates about capital punishment and offers vital historical perspectives on one of the most pressing questions of our own time.

La tiranía del rating se ha convertido en los últimos años en una expresión muy utilizada por diferentes actores de la industria de los medios de comunicación, que desconfían de la forma en la que las métricas miden el comportamiento de las audiencias. Los compradores, los periodistas, los actores y los productores ven cada vez más en estas mediciones una moneda de cambio que privilegia la cantidad sobre la calidad. Sin embargo, la investigación comercial de audiencias, y la manera en la que es implementada, ajustada, cuestionada, tolerada o acatada por las industrias mediáticas y publicitarias contemporáneas, es un tema que no ha sido estudiado con suficiente atención. Conscientes de la relevancia y de la urgencia de estos temas, los autores de Contando colombianos cuestionan el funcionamiento de las distintas métricas comerciales; analizan los referentes históricos y conceptuales que motivaron el diseño de estos sistemas de clasificación; indagan acerca de sus consecuencias biopolíticas, filosóficas, sociales y culturales; y plantean modos y soluciones que permitan humanizar y relativizar la influencia, el impacto y el poder de las métricas comerciales. A través del estudio de un amplio rango de medios de comunicación, como el cine, la radio, el internet, la publicidad, la prensa y la televisión, y mediante estudios que abarcan toda América Latina y que se extienden a países como los Estados Unidos, España y China, este libro demuestra que la medición de audiencias no se limita a aspectos económicos y comerciales, sino que incide y define los modos en lo que el ser humano es pensado, gobernado, entendido, estudiado y, en última instancia, valorado y contado.

The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.

Until late in the nineteenth century, the otherwise fractious universe of Dissent united in affirming Scripture as the supreme religious authority and in exalting the individual conscience as the final interpreter of the Bible’s message. Because of this scriptural fixation, Dissenters contributed disproportionately to the manifestly biblical character of nineteenth-century Anglo-American civilization. It is for that very reason often hard to differentiate a specifically Dissenting history of the Bible from much shared with other Protestants. General cultural influences such as an emphasis on human subjectivity had a lot to do with how Dissenters read their Bibles. The ‘Bible civilization’ to which they contributed was permeated with scriptural phrases and assumptions. Disputes about biblical authority became important because most people were privately committed to the intensive reading of Scripture with the aid of family Bibles. Scripture also lived in public through hymnody and preaching. The Bible featured heavily in political controversy, notably due to disagreements about its place in systems of public education. The tendency to found claims to religious authority on a purified reading of Scripture and to contrast this with the practice of Roman Catholicism was characteristic of Dissent, as was the tendency for those claims to clash. Dissenters divided, for instance, on prophetic interpretation or on whether biblical interpretation needed to be guided by creeds. Conflict over how to interpret the Bible deepened and widened to encompass questions about the character of Scripture itself. Representative early nineteenth-century Dissenters such as Moses Stuart and Josiah Conder held on to unsophisticated if potentially liberal assumptions about the nature of its inspiration but disputes about higher criticism would mount in the wake of Anglican controversies in the 1850s and 1860s. It was striking, however, that these disputes were not as acrimonious in the British Empire as in the United Kingdom or the United States, perhaps because Canadian or Australian Dissenters were more interested in confessional identity and national service. By the end of the century, the expanding terrain of intra-Protestant conflict made it increasingly difficult to discern a unified Dissenting voice. By 1900, it was not as clear as it had once been that ‘the Holy Scriptures are the sole authority and sufficient rule in matters of religion’.

La pregunta por la identidad y la cultura jurídica latinoamericana, que se remonta a la colonización española y su influencia en la práctica decimonónica del derecho y la justicia en esta región; el esfuerzo de los pueblos originarios por el acceso a una justicia asociada a la preservación de su cultura, la toma de conciencia de grupos específicos de la población respecto a la oportunidad de concebir y promover derechos colectivos fundamentales, la tensión entre las fuentes del derecho, el trabajo y el capital en una época de transición, como un conflicto que –desde la revolución industrial– está aún muy lejos de avizorar una solución; o las complejas relaciones, prácticas y teóricas, que experimenta la continua reacomodación de los procesos complementarios de la integración regional y la descentralización territorial; estos son algunos de los problemas que suscitan el interés investigativo de los autores que colaboran en esta publicación, la cual manifiesta la confluencia de esfuerzos y la mutua colaboración en un proyecto de investigación planeado a largo plazo. Como podrán observar los lectores, los resultados aquí presentados son necesariamente transitorios, pues obedecen a un ejercicio de observación de la actualidad que no siempre resulta fácil de capturar. Por el contrario, estos informes confiesan el esfuerzo por ajustarse a un objeto de investigación siempre cambiante, esquivo, y que por lo tanto exige un gran esfuerzo de imaginación sociológica –e incluso, preciso es confesarlo, de ambiciones desmesuradas que suelen verse objetadas por la realidad y exhortadas a un replanteamiento en sus opciones teóricas y metodológicas. Conscientes de la riqueza y complejidad en los procesos de investigación, la Decanatura de Derecho y el Centro de Investigaciones Socio Jurídicas de la Universidad Libre vienen desarrollando de forma progresiva un programa de inversión en talento humano y publicaciones especializadas que responda a las expectativas de la comunidad universitaria en pregrado y posgrado, pero también a los desafíos de las políticas nacionales de investigación y acreditación, enfocadas a mejorar la calidad de la educación superior a largo plazo. El texto aquí presentado es resultado de tal esfuerzo institucional. El grupo Derecho, Estado y Territorio es privilegiado en cuanto a la formación académica y opciones teóricas, incluso heterogéneas, de sus investigadores. Si tal patrimonio intelectual se muestra además complementario, en el sentido manifiesto de la multiplicidad de perspectivas sobre una realidad siempre cambiante, es una fortaleza o debilidad que los lectores sabrán evaluar, como ya ha sido el caso. De hecho, esta es la cuarta entrega colectiva del grupo –además de los varios trabajos individuales–, que sigue a los títulos Las miradas a la globalización desde el Estado, El derecho y el territorio, Estado, Constitución y territorialidad; y Tensiones y disputas en la globalización, con los cuales se quiere continuar la serie sobre un tema que se muestra inagotable. La Decanatura de Derecho, el Centro de Investigaciones Socio Jurídicas y el grupo Estado, Derecho y Territorio agradecen los comentarios y sugerencias de los amables lectores, que pueden ser enviados al correo electrónico: jrodriguezm2@hotmail.com