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1
Beltramini, Maria. "Parole e forme della devozione: Cristina di Francia, duchessa di Savoia, e il “regio sacello” di San Salvario a Torino." Opus Incertum 8, no. 1 (November 26, 2022): 108–17. http://dx.doi.org/10.36253/opus-14078.
Повний текст джерелаАнотація:
The essay discusses the early history of the San Salvario chapel in Turin, commissioned by Christine of France – Duchess of Savoy and widow of Victor Amadeus I – as a votive offering for obtaining the right to govern the State until the full age of her heir.
Guided by the inscription on the façade, the essay reconstructs the primitive design of the church (later heavily transformed), clarifies its reasons, meanings and functions, questions the critical interpretations to date and proposes a new stylistic assessment.
2
Caprioli, Caterina, Marta Bottero, and Elena De Angelis. "Supporting Policy Design for the Diffusion of Cleaner Technologies: A Spatial Empirical Agent-Based Model." ISPRS International Journal of Geo-Information 9, no. 10 (October 1, 2020): 581. http://dx.doi.org/10.3390/ijgi9100581.
Повний текст джерелаАнотація:
Renewable energy resources and energy-efficient technologies, as well as building retrofitting, are only some of the possible strategies that can achieve more sustainable cities and reduce greenhouse gas emissions. Subsidies and incentives are often provided by governments to increase the number of people adopting these sustainable energy efficiency actions. However, actual sales of green products are currently not as high as would be desired. The present paper applies a hybrid agent-based model (ABM) integrated with a Geographic Information System (GIS) to simulate a complex socio-economic-architectural adaptive system to study the temporal diffusion and the willingness of inhabitants to adopt photovoltaic (PV) systems. The San Salvario neighborhood in Turin (Italy) is used as an exemplary case study for testing consumer behavior associated with this technology, integrating social network theories, opinion formation dynamics and an adaptation of the theory of planned behavior (TPB). Data/characteristics for both buildings and people are explicitly spatialized with the level of detail at the block scale. Particular attention is given to the comparison of the policy mix for supporting decision-makers and policymakers in the definition of the most efficient strategies for achieving a long-term vision of sustainable development. Both variables and outcomes accuracy of the model are validated with historical real-world data.
3
Wilson, Rita. "Local Colour: Investigating Social Transformations in Transcultural Crime Fiction." Quaderni d'italianistica 37, no. 1 (June 9, 2017): 125–40. http://dx.doi.org/10.33137/q.i..v37i1.28282.
Повний текст джерелаАнотація:
Over the last twenty years, Italian “migration literature” has made significant contributions to the redefinition of the country’s literary and cultural scene. While the initial phase can best be conceptualized as a generic “micro-system” encompassing canonical genres such as (auto)biography and the Bildungsroman, more recently, narratives of migration have diversified radically, exhibiting a high degree of linguistic and genre experimentation. The defining feature of some of the more successful recent novelists lies in their active engagement with critical social and political issues that concern contemporary Italian society through the vehicle of the crime fiction genre. A case in point is provided by Algerian-born Amara Lakhous, whose four recent novels Scontro di civiltà per un ascensore a Piazza Vittorio (2006), Divorzio all’islamica a viale Marconi (2010), Contesa per un maialino italianissimo a San Salvario (2013) and La zingarata della verginella di Via Ormea (2014) all use strategies of genre hybridization (polyphonic migration narratives blended with giallo and noir structures) to problematize notions of citizenship and cultural identity. This article argues that borrowing the conventions of the giallo/noir enables Lakhous both to provide new insights into shifting constructions of “Italianness”/citizenship in a period characterized by the transition from national to transcultural communities and to accentuate the continuity of the dialogical relationship between the crime fiction genre and contemporary social reality.
4
Chiodi, Sarah Isabella. "New urban trends towards the use of public space in Turin." Journal of Public Space 2, no. 4 (December 31, 2017): 77. http://dx.doi.org/10.5204/jps.v2i4.142.
Повний текст джерелаАнотація:
<p>What do we mean when we talk about public space? We asked this question, among others about the relationship between urban populations and public spaces, to some people in the context of the National Research Program (PRIN 2009) titled ‘Public Spaces, moving populations and urban renewal programs’. This paper reports part of the outcome of the research done within the local unit of Turin (Italy), which has been developed with a set of interviews to local stakeholders and with a field research in the selected areas of the City Centre and the districts of San Salvario and Barriera di Milano.<br />From the answers of the stakeholders emerged some relevant issues that I analysed through a selected literature about the concept of public space. The result is a sort of catalogue of typical public spaces of the city, as acknowledged by the local stakeholders and by the field research, and analysed through the international literature. The typologies identified are: traditional public spaces, ‘cappuccino’ spaces, weak sociality spaces, new virtual public spaces and the ‘District Houses’, a new type of public space emerging in the city. To identify them, some characteristic pictures of public spaces of Turin and interviews’ pieces are also reported.<br />However, facing this scenario built on the empirical research, we should mind that the conflicting views of public space depend also on the professional and cultural background of the interviewees, which is such fickle data that it cannot be catalogued. So, the catalogue proposed is not exhaustive, but only indicative of the trend about new perspectives on the meaning of public space which emerged through research conducted in the city of Turin.</p>
5
Maranhão F, Eduardo Meinberg. "ACAMPA, MONA, QUE ESTE É O CAMINHO: (RE/DES) FAZENDO GÊNERO EM UM ACAMPAMENTO DE “CURA” DE TRAVESTIS / CAMPING, MONA, THIS IS THE PATH: (RE/UN) DOING GENDER IN A CAMP OF " HEALING" OF TRANSVESTITES." PARALELLUS Revista de Estudos de Religião - UNICAP 8, no. 17 (December 22, 2017): 117. http://dx.doi.org/10.25247/paralellus.2017.v8n17.p117-151.
Повний текст джерелаАнотація:
ResumoApresento neste texto algumas das formas como o Acampamona, acampamento de “cura e libertação” de travestis, organizado pela missão evangélica Salvação, Amor e Libertação (SAL) em conjunto com seu ministério anônimo de conversão de travestis, opera seu discurso religioso / sexual / generificado, e como tal discurso atua, em conexão com a própria agência de travestis, ex-travestis e ex-ex-travestis, em suas concepções acerca da relação entre corpo e alma.Palavras-chave: “cura e libertação” de travestis, transexuais e homossexuais; gênero, sexualidade e religião; ex-travestis e ex-ex-travestis.AbstractI present in this paper some of the ways the Acampamona, camping of "healing and deliverance" of transvestites, organized by the evangelical mission Salvation, Love and Deliverance (Salvação, Amor e Libertação / SAL), in conjunction with your anonymous ministry transvestites conversion, operates its religious / sexual / gendered discourse, and as such speech acts in connection with the agency itself transvestites, former transvestites and ex-ex-transvestites in their conceptions of the connection between body and soul.Keywords: "Healing and deliverance" of transvestites, transsexuals and homosexuals; gender, sexuality and religion; former transvestites and ex-ex-transvestite.
6
Cipriani, Nello, and Enrique A. Eguiarte B. "La Trinidad y la historia, en san Agustín." Augustinus 59, no. 234 (2014): 189–217. http://dx.doi.org/10.5840/augustinus201459234/23511.
Повний текст джерелаАнотація:
The article deals with St. Augustine’s idea of the Trinity as it is presented in De Trinitate and other of his Works, to answer to some controversial points stressed by some theologians, focusing in the Revelation of the Trinity within the History; the History of Salvation as a work of the Trinity and caused by the intratrinitarian love; and about the religious meaning of the trinitarian revelation within the particular life of the faithful, as individuals and as a part of an ecclesial community.
7
Chong, Kenneth. ""Bot a quene!": Calculating Salvation in Pearl." Studies in the Age of Chaucer 40, no. 1 (2018): 217–55. http://dx.doi.org/10.1353/sac.2018.0005.
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Vasta, Edward. "Nature and Salvation in Piers Plowman by Hugh White." Studies in the Age of Chaucer 12, no. 1 (1990): 341–43. http://dx.doi.org/10.1353/sac.1990.0042.
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Ahn, Myung Jun. "The Theological Understanding of Young San to the Salvation of the Society." Journal of Youngsan Theology 15 (December 31, 2008): 79. http://dx.doi.org/10.18804/jyt.2008.12.15.79.
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Simoniya, A. A. "Hague trial: Aung San Suu Kyi denies genocide in Myanmar." South East Asia: Actual problems of Development, no. 1(46) (2020): 115–26. http://dx.doi.org/10.31696/2072-8271-2020-1-1-46-115-126.
Повний текст джерелаАнотація:
The article is devoted to the amazing events of the end of 2019 related to the situation of Myanmar in the international community. This is an unprecedented claim by the Gambia to the International Court of Justice against Myanmar and the decision of Aung San Suu Kyi to personally lead a group of lawyers to attend court sessions in the Hague. The leader of Myanmar denies charges of genocide and says that army units acted against militant separatists in Rakhine state − the Arakan Rohingya salvation Army fighters. Aung San Suu Kyi is convinced that the military operations against the militants were aimed at protecting the sovereignty and security of Myanmar. Special attention is paid to the speech of the leader of Myanmar at the trial.
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Díaz, Mónica. "An Indigenous Congregation at the Colegio of San Gregorio: Dowries for “Indias” and the Economy of Salvation." Ethnohistory 69, no. 4 (October 1, 2022): 477–91. http://dx.doi.org/10.1215/00141801-9881269.
Повний текст джерелаАнотація:
Abstract This essay focuses on the connective networks among Native peoples that the Jesuit Colegio of San Gregorio and the Good Death Congregation promoted. Specifically, it discusses how aspects of what the article calls the economy of salvation allowed for the strengthening of social networks among Natives in the central part of Mexico City. Through the establishing of pious works within the colegio that supported the congregation’s activities, Indigenous peoples fostered a sense of cohesiveness and bolstered their ethnic identities.
12
Newhauser, Richard. "Salvation and Sin: Augustine, Langland, and Fourteenth-Century Theology (review)." Studies in the Age of Chaucer 34, no. 1 (2012): 359–61. http://dx.doi.org/10.1353/sac.2012.0039.
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13
Ball, Andrew J. "“Salvation through socialism”: Conversion in the Work of Jack London and Upton Sinclair." Studies in American Fiction 47, no. 2 (2020): 219–32. http://dx.doi.org/10.1353/saf.2020.0010.
Повний текст джерела
14
Eguiarte, Enrique A. "‘Nos sumus iusti’. San Agustín y la interpretación antidonatista del salmo 22 (21)." Augustinus 67, no. 1 (2022): 77–96. http://dx.doi.org/10.5840/augustinus202267264/2656.
Повний текст джерелаАнотація:
The article deals with Augustine’s soteriological ideas, with which he tries to fight against Donatism trying to reestablish Peace, underlining the importance of the dead of Christ as Redeemer, taking as point of departure the text of Psalm 21, 28-29, to demonstrate the universality of salvation against the Donatist’s concept of Redemption. The article underlines the main Soteriological and Ecclesiological ideas of St. Augustine, making the comparison between the text of Psalm 22 (21) used by Augustine, the Text of the Vulgata and the one used by Cyprian within his Testimonia ad Quirinum. Finally the importance of Peace is underlined, focusing on the Elogium pacis that Augustine presents in the enarratio to Psalm 147.
15
Horka, Robert, and José Anoz. "‘Curiositas ductrix’: relación de san Agustín positiva y negativa con la curiosidad." Augustinus 60, no. 236 (2015): 211–21. http://dx.doi.org/10.5840/augustinus201560236/23913.
Повний текст джерелаАнотація:
The following study will elucídate the role of curiosity in the thinking of Augustine. At first, he sees it as a problem, as this element has misled the first human beings to sin. The serpent in paradise has misused the woman’s curiosity, resulting in her blindness towards God's commandment. Hence, curiosity arouse desire and desire gave birth to sin. On the other hand, Augustine thought, curiosity can be a help for human beings, as it attracts catechumens towards baptism. Augustine, here, refers to the disciplina arcani and repeatedly hints at the curiosity of catechumens in his homilies. Especially their ignorance makes them curious to undergo baptism. This interplay is real masterpiece of Augustine: the very same curiosity that leads humans to sin also makes them search and find salvation.
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Paz Suárez, María Isabel, and Mónica Gabriela Zaldumbide Chiriboga. "Alfombras de Guano: salvando nuestra herencia cultural." Esferas 2, no. 1 (April 6, 2021): 26. http://dx.doi.org/10.18272/esferas.v2i.1966.
Повний текст джерелаАнотація:
El tejido de la alfombra anudada ha representado, por siglos, la identidad del cantón Guano, en Ecuador. Sin embargo, en la actualidad, la incapacidad de monetizar esta técnica artesanal ha estancado el desarrollo de su comunidad. La caída en ventas de las alfombras ha llevado a que el cantón entero comience a diversificar sus oficios, lo cual ha llevado a una pérdida de la herencia textil acumulada por siglos. Además, muchos de los artesanos, ante el golpe de la falta de demanda por sus actividades, han sufrido la explotación de intermediarios abusivos, la apropiación de sus oficios, remuneraciones injustas, entre otros problemas que alejan a las nuevas generaciones de aprender de estas tradiciones. Adicionalmente, la falta de formación adecuada para defender y adaptar sus oficios a un contexto contemporáneo enfrenta a las alfombras de Guano a una inminente extinción artesanal.
Este ensayo es parte de una iniciativa de investigación y aplicación llamada “Alfombras de Guano: El Proyecto”, que surgió en 2017 del Colegio de Arquitectura y Diseño Interior (CADI), de la Universidad San Francisco de Quito. Desde entonces, se ha trabajado en conjunto con los artesanos en crear un plan a futuro basado en el cuarto de los objetivos de desarrollo sostenible de la ONU. Rediseñar las alfombras, capacitar a los artesanos y crear plataformas de exposición son los canales que se han implementado para revitalizar al cantón de Guano en el mediano y largo plazo. La aplicación exitosa de este plan tiene el potencial de convertirse en un caso de estudio para otras comunidades artesanales de la región, y contesta a la pregunta: ¿cómo se puede proteger el conocimiento artesanal y potencializarlo a través de la educación, para que sea un canal de desarrollo económico de pequeñas comunidades en la actualidad?
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Artavia Rodríguez, Luís Guillermo, and Jorge León Sáenz. "Los puentes del río Virilla entre San José y Heredia (Costa Rica)." Revista de Historia, no. 74 (December 5, 2016): 91–112. http://dx.doi.org/10.15359/rh.74.5.
Повний текст джерелаАнотація:
El presente artículo realiza una exploración histórico-geográfca de un sitio estratégico para el transporte en el entorno del área central de Costa Rica y su vínculo con el puerto del Pacífco, en las primeras décadas del siglo XIX. Específcamente, se explora cómo, a través del tiempo y el espacio, los costarricenses salvaron la barrera geográfca, que signifcó el río Virilla, y en particular su cañón, por medio de la construcción de puentes. En términos históricos se realiza una reconstrucción que muestra la evolución en la edifcación de puentes, para dar movilidad tanto a personas como a mercancías entre las principales ciudades del área central con el puerto de Puntarenas, así como de su importancia táctica durante la Guerra de la Liga de 1835. Finalmente, se muestran los elementos constructivos utilizados en el desarrollo de la obra y se hace el relato de una exploración que permitió recabar información verbal sobre el sitio en que fue construido, así como algunas evidencias, aún en pie, del antiguo puente de arcos, que estuvo en uso entre 1838 y 1929, en el sitio conocido como Bajos del Virilla.
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Dąbek, Tomasz Maria. "Ewangelia Pawłowa." Verbum Vitae 13 (January 14, 2008): 149–67. http://dx.doi.org/10.31743/vv.1460.
Повний текст джерелаАнотація:
San Paolo fa l'apologia del suo apostolato: dimostra che la sua dottrina e uguale a quella degli altri Apostoli. Anzitutto nelle Lettere ai Galati e Seconda ai Corinti ma nache nelle altre lettere Apostolo mostra la sua dignitia apostolica, mandato ricevuto da Dio (Gal. 1,1.11; 1 Cor. 11,2 Cor. 1,1), grande obbligo imposto da Dio (1 Cor. 9,16-1 7). Lui trasmette quello che lui stesso ha ricevuto (1 Cor. 11,23; 15,3) come Gesu ha insegnato quello che ha ricevuto dal suo Padre (cf. Gv. 8,28.38; 12,49-50; 14,24.31; 15,9-10.15).La dottrina di Paolo e stata approvata dagli Apostoli nel Concilio di Gerusalemme (Gal 2,6-10). Per salvarsi e necessaria soltanto la fede in Cristo e non le opere della Legge mosaica. ,,La legge e stata il nostro pedagogo, per condurci a Cristo, affinche fossimo giustificati per la fede" (Gal. 3,24). Il Vangelo "e una forza di Dio per la salvezza di chiunque crede" (Rm. 1,16; cf. 1 Cor. 1,18.22-24; 2,4-5). La grandezza di san Paolo si mostra nel suo lavoro apostolico, nelle sue lettere e anche negli scritti apparsi piu tardi, opere dei suoi discepoli stimati per questo grande Maestro.
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Rivera Crespo, Omayra. "Procesos de participación: Taller de diseño colaborativo y hábitat evolutivo." Bitácora Urbano Territorial 27, no. 1 (January 26, 2017): 55. http://dx.doi.org/10.15446/bitacora.v27n1.40143.
Повний текст джерелаАнотація:
Este artículo narra un proceso de colaboración entre estudiantes de arquitectura, planificación y diseño y habitantes de Buena Vista, Santurce, uno del los ocho barrios contiguos al Caño Martín Peña en San Juan, Puerto Rico. Esta colaboración dio pié a una intervención urbanística y arquitectónica, en espacios de uso común y de uso privado, que comunica las aspiraciones de un colectivo. Entre los objetivos del taller que facilitó dicho proceso se encuentra el de salvar la brecha que muchas veces existe entre la academia y la práctica, y entre el conocimiento técnico y la experiencia de los habitantes.
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Lee, Dong Gyw. "Social Salvation of the Old Testament and Young San: Sharing Love and Happiness in Exodus 22:21-27." Journal of Youngsan Theology 15 (December 31, 2008): 146. http://dx.doi.org/10.18804/jyt.2008.12.15.146.
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Consoli, Laura, and Enrique A. Eguiarte B. "La teología nupcial en el pensamiento de san Agustín. “La belleza de la unidad”." Augustinus 67, no. 1 (2022): 27–51. http://dx.doi.org/10.5840/augustinus202267264/2652.
Повний текст джерелаАнотація:
Augustine presents the unfolding of the nuptial mystery as a unitary tapestry on which the image of the Wedding of Christ-Church gradually emerges, and also its fulfillment in the Love of the man for the woman. The event of salvation is a nuptial mystery, the fruit of which is a new creation, through the participation in Christ’s Trinitarian communion. Every faithful can receive this gift which brings the mystery of the risen Christ back into life. This circularity of the Trinitarian, Christological and anthropological layers of the mystery, find their point of convergence in the caritas. What Augustine synthesizes in an original way is this dynamic relationship, that is based in the circularity of the layers, through the role of the Spirit. The gift of charity founds unity in communion, being one and one body only in Christ. Thus, the Christians, thanks to Eucharistic and sacramental unity, become ‘members’ of the one Church-Bride, in which all form one Body. Marriage and virginity reveal themselves to be the two dimensions of the journey that human love takes, guided by the Spirit, to reach the fullness of divine love. Thus, in the ‘we’ of love, the divine ‘We’ is made present, and through “living in love” “the light of God” enters into the world.
22
Degórski, Bazyli. "Il mistero dell’incarnazione nel commento al “Simbolo Apostolico” di san Quodvultdeus di Cartagine." Vox Patrum 64 (December 15, 2015): 119–30. http://dx.doi.org/10.31743/vp.3708.
Повний текст джерелаАнотація:
The first Commentaries to the “Apostolic Symbol”, written in a quite simple language, spread about the IV century among the Latin Churches, which were accustomed to use professions of faith reproducing the “Roman Symbol”, a model for the textus receptus of the “Symbol” so called “of the Apostles”, an excellent summary of the revealed truths. St. Quodvultdeus of Carthage, in his Sermones de Symbolo, comments the first article of the “Apostolic Symbol” by affirming that it contains the whole faith in the Trinity and the plan of salvation. In commenting the second article, St. Quodvultdeus of Carthage explains how the Incarnate Son is the Messiah announced by the prophets of the Old Testament. Such Incarnation constitutes the second birth of the Word of God after that from the Father without any participation from a mother. He further highlights the great dignity of Mary, playing a quite active role in the work of the Incarnation by giving birth to her Creator. The coming of the Son of God into the world was carried out in a miraculous way, by the work of the Holy Spirit and without the participation of man. For this reason Mary remains virgin and the true Son of God becomes a true man, while still remaining equal to the Father in his divinity. By assuming the human nature in the Incarnation, the Son of God took on Himself all that constitutes a true human being: the soul and the body, already redeemed and sanctified in the very moment of the Incarnation.
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Maranhão Filho, Eduardo Meinberg de Albuquerque. "“Matando uma leoa por dia”: ideologia de gênero e de gênesis na “cura” de travestis." Correlatio 17, no. 2 (January 30, 2019): 107. http://dx.doi.org/10.15603/1677-2644/correlatio.v17n2p107-148.
Повний текст джерелаАнотація:
Apresento neste artigo uma breve cartografia sobre algumas das concepções teológicas / sexuais / generificadas (que podem ser entendidas como uma certa “ideologia de gênesis”) de duas missões evangélicas paulistas que tem entre seus objetivos a “cura, restauração e libertação” de travestis, a Comunidade Esperança Nova Aurora (CENA) e a Missão Salvação, Amor e Libertação (SAL). Tal ideologia de gênesis, por sua vez, tem se perpetuado a partir da difusão de um sofisma, a ideologia de gênero, também presente em tais compreensões de mundo. O trabalho se fundamentou em sintética observação participante na SAL e em entrevistas de história oral e possibilitou identificar superficialmente algumas das formas como se constituem tais missões e como elas atuam na “conversão de gênero” / “restauração” / “resgate” de travestis.
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Omilanowska-Kiljańczyk, Małgorzata. "Harmonia świata a osuszanie fekaliów. Juliusz Świecianowski i jego twórczość." Kwartalnik Historii Nauki i Techniki 67, no. 4 (December 19, 2022): 31–59. http://dx.doi.org/10.4467/0023589xkhnt.22.034.16965.
Повний текст джерелаАнотація:
The Harmony of the World and the Drying of Faeces. Juliusz Świecianowski and His Works Juliusz Świecianowski (1834–1900) was a member of the Academia di San Luca, Academia di Belle Arti in Bologna and the Congregazione dei Virtuosi al Pantheon in Rome (today Pontificia Insigne Accademia di Belle Arti e Lettere). He was an architect by education but, above all, a theoretician and inventor. He published his universalistic aesthetic theories alluding to occultism and Kabbalah in many languages. At the same time, he described and patented practical technical devices – faecal dryers, crematoria, and disinfection furnaces – whose task was to free the world from harmful miasms. He was remembered as an eccentric and visionary, believing that the essence of the world’s beauty lies in harmony resulting from the combining of all aspects of nature and human creation and that the salvation for this beauty is the development of the art of hygiene, which will free the world from the harmful fumes of civilization.
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Ramírez Molina, Hernán Ramiro. "325 años de aporte social y humanístico de la Facultad de Ciencias Médicas, un modelo de las artes liberales." Revista de la Facultad de Ciencias Médicas (Quito) 43, no. 1 (December 18, 2018): 19–28. http://dx.doi.org/10.29166/ciencias_medicas.v43i1.1453.
Повний текст джерелаАнотація:
Contexto: este artículo relata 325 años de aporte social y humanístico de la Facultad de Ciencias Médicas (FCM) como un modelo de artes liberales.Discusión: la Universidad Central del Ecuador (UCE) reconoce su origen durante la colonia, en la Pontificia Universidad de San Fulgencio, en La Real y Pontificia Universidad de San Gregorio Magno y en la Universidad de Santo Tomás de Aquino. Hace 325 años, el 13 de abril de 1693, mediante Cédula Realdel Rey Carlos II de España, se fundó la Facultad de Medicina en la Real Universidad de Santo Tomás de Aquino; mediante Decreto Orgánico de Enseñanza Pública dictado por el Presidente Vicente Rocafuerte del 20 de diciembre de 1836, dispone “La Universidad de Quito es la Central de la República del Ecuador”.Desde entonces la UCE y su FCM Médicas han mantenido un crecimiento progresivo y sostenido. Para conseguirlo debieron salvar un sin número de dificultades que atentaron, en más de una ocasión, su existencia, así: déficit crónico de recursos económicos; carencia de infraestructura y personal docente;injerencia política y clerical; intereses bastardos que desearon silenciarla con frecuentes y largas clausuras. La FCM de la UCE ha logrado vencer todo escollo y obstáculo.Conclusión: en la actualidad la FCM es el referente nacional en la educación médica, capaz de enfrentar cualquier reto que la ciencia moderna y la sociedad demanden
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ADAMKIEWICZ, Marek, and Arnold WARCHAŁ. "ON THE EXISTENTIAL SECURITY IN VIEW OF THE MODERN PHILOSOPHY CONCEPTIONS ON TRANSCIENCE." National Security Studies 14, no. 2 (December 19, 2018): 157–70. http://dx.doi.org/10.37055/sbn/132129.
Повний текст джерелаАнотація:
The authors continue their discussion on transience as an existential security problem in philosophy, understood differently in particular historical periods. The third article on a subject presents modern philosophical positions on the temporality of man, with transience continually understood as the criterion of existential danger. The end of existence is treated as a source of anxiety, but this time free from earlier (i.e. medieval) inspirations based on expiation and hope for salvation, considered now, however, as a barrier to the unquestionable life rewards within the materialistically imagined world. Modern life concepts that were released, not without difficulty, from religious intellectual domination, foretold visions of not afterlife but temporal existence. Hence, the existential security born of this was sometimes distant from theology, despite the fact that it did not question the two-dimensional interpretation of being, and advocated the concept of life explained by the process of scientific (and philosophical) inquiries, suggested by studies in mechanics or medicine. Despite the significance of intellectual change that followed the separation of philosophy from theology (XVI century), and later the science from philosophy (XVI century), positions related to transience (death) were rather limited in number compared to, for example, the ancient period, and quite trivially commenting on this, after all, the most important life episode, in view of the life purposefulness, as was visible in the medieval period. Nevertheless, the weight of existential views is heavy in modern times, and even fascinating, as was the case, for example, with the thought of Soren Kirkegaard. Considering this circumstance of conscious utterance of fear of death, and the attendance to the material aspects of life, presents rather meaningful issues in reference to dying, as the authors sketch out. Because of those, the connection between perceptible existential appearance of life, and its security context, will be visible in the emancipating European modern philosophy.
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Choi, Chi-cheung. "Ancestors Are Watching: Ritual and Governance at Peck San Theng, a Chinese Afterlife Care Organization in Singapore." Religions 11, no. 8 (July 24, 2020): 382. http://dx.doi.org/10.3390/rel11080382.
Повний текст джерелаАнотація:
Kwong Wai Siew Peck San Theng 新加坡廣惠肇碧山亭 (hereafter PST) is a non-profit organization registered under Singapore’s Societies Ordinance, founded in 1870 by Chinese immigrants from three prefectures of Guangdong province: Guangzhou 廣州, Zhaoqing 肇慶 and Huizhou 惠州. Until the mid-1970s, it managed more than 100,000 graves spread over 324 acres of land. After the Singapore government acquired its land for urban development PST continued its service to the departed by managing a columbarium that accommodates urns and spiritual tablets. PST’s governing body is formed by regional associations of the three prefectures although these associations receive neither dividends nor shares from PST. Besides annually celebrated activities such as ancestral worship at halls, grave sweeping at tombs every spring and autumn and the Hungry Ghost festival PST has, since 1922, organized irregularly a Grand Universal Salvation Ritual (the Wan Yuan Sheng Hui 萬緣勝會) for both ancestors and wandering spirits. The ritual was held not only to generate income but was also designed to serve the afterlife of the homeless overseas migrants and also as an informal sanction to regulate the behavior of committee members. Based on PST’s institutional archives and participant observations, this paper analyzes the ritual over a period of 90 years. It argues that formal institutional behavior is checked and balanced by informal sanction constructed in the form of ancestors watching from above. This paper further argues that while filial piety is an essential Chinese cultural value, the Chinese people of Singapore rely on institutions such as PST to integrate their ancestors with individual characteristics into collective ancestors taken care of by the institutions, releasing them from the burden of daily ancestral worship. Religious charity and filial piety are equally important.
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Usman, La. "The Economic Functions of Cross-Border Activities of Skouw Sae Community, Jayapuraconomic Functions of Cross-Border Activities of Skouw Sae Community, Jayapura." KOMUNITAS: International Journal of Indonesian Society and Culture 9, no. 1 (March 2, 2017): 150–60. http://dx.doi.org/10.15294/komunitas.v9i1.9004.
Повний текст джерелаАнотація:
This article aims to illustrate the economic functions of cross-border done by Skouw Sae community residents, Muara Tami District, Jayapura City to Wutung Vanimo Village, Papua New Guinea (PNG) using ethnographic approach.This study reveals seven economic functions of cross-border activity.These seven functions include fulfilling the familys nutritional needs of a long-term food preparation idea system, apprehending the meaning of the land as a source of life, meeting the needs of salvation through protection and defense of religion through purchasing beverages for Christmas and leaving the idea system of Jesus Christ as the source Love, fulfilling the need for relaxation through school vacation activities and inheriting the idea system of the need for a refresher to familiarize the family, meeting the needs of the movement through village leaders visits to bring the leaders of the two communities together and inherit the idea system of formal and symbol leaders, meeting the needs of growth through traditional educational activities within the family and inheriting a system of ideas for the necessity of teaching for men.In conclusion, the economic function of cross-border activity is not only done to fulfill basic needs, but also the institutional needs and symbolism of local residents.
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Rodas-Pérez, Manuel Antonio, María Emilia Vera-Banegas, Galo Danny Arteaga-Medina, and Viviana Fabiola Pinos-Medrano. "Plan comunicacional digital en el sector Cochapungo del emprendimiento de Balsa Totora en la Parroquia San Rafael, Otavalo, Imbabura, Ecuador." Sapienza: International Journal of Interdisciplinary Studies 3, no. 9 (December 30, 2022): 76–96. http://dx.doi.org/10.51798/sijis.v3i9.590.
Повний текст джерелаАнотація:
En la actualidad los medios de comunicación han dado pasos agigantados en los avances tecnológicos y el proceso comercial no se detiene ante las exigencias del medio, así como el marketing tuvo sus etapas que fue de lo tradicional a la digital y en el campo de la comunicación, ahora no solo cuentan medios tradicionales, sí no los OTL (on the line), herramientas como redes sociales, blogs, canales de vídeo, servicios de streaming, sitios webs, son un reflejo de la realidad actual. En los dos últimos años los negocios tuvieron que adaptarse a las necesidades locales, pasando del campo físico a la venta por plataformas digitales y en muchos casos, sin conocimiento de herramientas on line, aprendiendo al paso. Plataformas como zoom, apps, redes sociales y WhatsApp, fueron salvavidas de negocios, los emprendimientos que se salvaron fueron los que estaban preparados en el manejo de herramientas digitales. A nivel nacional existen emprendimientos como el de balsa totora en Cochapungo, en Otavalo, donde comunidades indígenas demuestran sus habilidades y destrezas, no solo en el ámbito artesanal, también comercial, fabricando con materia prima insumos como sillas, canastos y hasta barcos, trabajando a favor de una comunidad, aprovechando el entorno, invitando al turismo, si bien ellos manejan bien el comercio, la comunicación digital les cuesta todavía, el presente plan de comunicación digital para el emprendimiento de la balsa de totora pretende influir y enseñar estrategias de comunicación para que desarrollen crecimiento, no sólo económico, sino impulsando a la marca, para que sea difundida por medios digitales y darse a conocer a nivel nacional e internacional.
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Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (December 1, 2020): 136–43. http://dx.doi.org/10.5117/ejt2019.2.005.sann.
Повний текст джерелаАнотація:
SummaryThis article analyses the emergence of new liturgical thinking in the Baptist movement, especially in the Slavic Baptist churches, in the context of the worldwide liturgical renewal. The author points to British Baptist sacramentalism, to ‘A Manifesto for Baptist Communities’ in North America, criticising these movements, and then to the comparable discussion in the Slavic churches after the collapse of the Soviet Union. Particular emphasis is put on water baptism, as a test case showing different theological approaches to understanding God’s presence in the liturgy. The article considers the discussion on the understanding of baptism in the journal Theological Reflections and concludes that the question of what saves ‐ faith, repentance or baptism ‐ is incorrect because it does not take into account the integrity of the process of salvation shown in the Bible.RésuméL’auteur analyse les nouvelles conceptions liturgiques au sein de la mouvance baptiste, plus particulièrement dans les Églises baptistes slaves, et ce dans le contexte d’un renouveau liturgique mondial. Il fait état du sacramentalisme baptiste britannique, du « manifeste pour les communautés baptistes » en Amérique du nord, critique ces mouvements, puis considère les tendances comparables dans les Églises slaves suite à la chute de l’Union soviétique. Il considère en particulier le baptême d’eau comme un cas type permettant de mettre en lumière des approches théologiques diverses à propos de la présence de Dieu lors de la pratique liturgique. Il considère le traitement du baptême dans le journal intitulé Theological Reflections et conclut que la question de savoir si c’est la foi, la repentance ou le baptême qui sauve est inappropriée parce qu’elle ne prend pas en compte la globalité du processus de salut tel qu’il apparaît dans la Bible.ZusammenfassungDer vorliegende Artikel analysiert ein neues liturgisches Denken, das unter den Baptisten Raum gewinnt, insbesondere in den slawischen Baptistengemeinden, und zwar im Rahmen der weltweiten liturgischen Erneuerungsbewegung. Der Autor verweist auf Sakramentalismus bei den britischen Baptisten sowie auf ,,Ein Manifest für Baptistische Gemeinden“ in Nordamerika und unterzieht diese Bewegungen einer kritischen Betrachtung. Dann wendet er sich einer ähnlichen Diskussion in den slawischen Kirchen und Gemeinden nach dem Zusammenbruch der Sowjetunion zu. Er legt einen besonderen Schwerpunkt auf die Wassertaufe als Testfall und zeigt unterschiedliche theologische Ansätze auf, die Gegenwart Gottes in der Liturgie zu begreifen. Der Artikel berücksichtigt die Diskussion über das Verständnis von Taufe in der Zeitschrift Theological Reflections und zieht die Schlussfolgerung, dass die Frage nach dem, was rettet ‐ Glaube, Buße oder Taufe ‐ unzutreffend ist, weil sie nicht den gesamten Erlösungsprozess wie in der Bibel aufgezeigt berücksichtigt.
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Labanca, Nicola. "Enzo Collotti e la storia contemporanea in Italia." ITALIA CONTEMPORANEA, no. 298 (June 2022): 15–25. http://dx.doi.org/10.3280/ic2022-298002.
Повний текст джерелаАнотація:
Il gruppo di interventi che questo articolo introduce mira a ricordare, a pochi mesi dalla morte, un grande studioso italiano di respiro europeo. Enzo Collotti (1929-2021) è stato per lunghi decenni una delle figure più importanti della storiografia contemporaneistica italiana. Questo articolo, oltre a ricordare i punti essenziali del suo percorso di vita e di studi, sottolinea l'essere stato Collotti sia formalmente uno dei primi docenti universitari italiani di storia contemporanea, sia il suo esserlo stato sostanzialmente da studioso impegnato, ma in modalità che in niente perdevano per questo in rigore filologico e metodologico. Gli articoli si occupano degli anni trascorsi da Collotti presso l'Istituto Giangiacomo Feltrinelli, 1959-1963 (David Bidussa), della sua dimensione di grande storico del Novecento europeo (Mariuccia Salvati), della difficoltà di dichiararsi Linkssozialist nel secondo dopoguerra e dell'essere stato il più grande storico germanista dell'Italia della seconda metà del Ventesimo secolo (Brunello Mantelli), del suo impegno per il processo della Risiera di San Sabba (Tullia Catalan), del suo percorso di ricerca sulle persecuzioni antiebraiche e sulla Shoah in Italia e in Europa (Valeria Galimi), sulla sua apertura internazionale e ai nuovi percorsi storiografici in quanto docente universitario (Silvia Salvatici), e su una importante e trentennale attività svolta con gli insegnanti delle scuole superiori di Firenze (Gaspare Polizzi).
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van Reisen, Hans, and Marc van der Post. "Enfermo durante treinta y ocho años. La predicación de san Agustín sobre la curación en la piscina de Betesda (Jn 5, 1-18)." Augustinus 59, no. 234 (2014): 467–90. http://dx.doi.org/10.5840/augustinus201459234/23520.
Повний текст джерелаАнотація:
This article deals with Augustine’s sermons on John 5,1-18, the story about the healing by Jesus on a sabbath at Bethesda of a men, who had been sick thirty-eight years. Augustine connects the events narrated in the gospel with everyday life: biblical stories happen not just in the distant past and in a far away land, but express God’s salvation history for people in the here and now. Augstine’s object is to stimulate different groups among his audience to truly live their faith: he exhorts the candidates for baptism to attend the Christian bathhouse (the baptisterium); together with the baptized he helps them throughout a life of difficulty (38 years of illness) to attain a deeper experience of God’s commandments through the double commandment of love (38+2=40). He helps his listeners to consider the special function of their bed as a reference to their neighbor and to reflect on the sense of the seventh-day rest as the destination of each person’s life’ journey. Outsiders he points to the special role and significance of Jesus Christ. Finally, Augustine transforms the tension that is visible in the gospels between Jesus and the Jews into a careful and critical contemplation of all differences between those who share a spiritual and intellectual closeness: he interprets this tension as an encouragement to come to a deeper knowledge of each other and so to banish mutual disaffection. The healed man in the bathhouse becomes a figure of all people, both through his long illness and through the fact that Jesus cured him.
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Silber, Ilana F. "Deciphering transcendence and the open code of modernity: S.N. Eisenstadt’s comparative hermeneutics of civilizations." Journal of Classical Sociology 11, no. 3 (August 2011): 269–80. http://dx.doi.org/10.1177/1468795x11409990.
Повний текст джерелаАнотація:
This paper highlights the key position and polysemy of the idea of transcendence in Eisenstadt’s comparative historical sociology. Eisenstadt’s deployment of the idea of transcendence as a tool of systematic comparative analysis applicable to both past and present civilizations stands in clear continuity with directions of inquiry opened up by Weber and later inflected by conceptions of the ‘Axial Age’ as first developed by Jaspers and others. But it was also nourished by his time of study with Buber, self-critical revision of his early affinities with structural-functionalism, and dialogical absorption of competing theoretical influences. Transcendence, in the process, develops into a polysemic idea of flexible analytical scope, which can combine with but does not overlap with those of the search for salvation, charisma, or the sacred. The result is a comparative hermeneutics of civilizations that strives to decipher the manifold and contradictory expressions of transcendence in the history of human conceptions and institutions. It is also a cultural hermeneutics that posits the paradoxical operation of generative cultural structures able to both close and open, encode or dissolve, as well as construct and reconstruct collective boundaries and arenas of trust and commitment.
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Alpízar Jiménez, Lizzy. "Principios psicopedagógicos de Feuerstein para la atención en crisis de familias con enfermos alcohólicos: estudio de caso realizado en Costa Rica." Drugs and Addictive Behavior 3, no. 2 (July 2, 2018): 283. http://dx.doi.org/10.21501/24631779.2875.
Повний текст джерелаАнотація:
El artículo presenta la síntesis de una investigación cualitativa de un enfoque fenomenológico, cuyo método es el estudio de caso de una familia que tiene un miembro alcohólico interno en el Hogar Salvando al Alcohólico de Goicoechea (San José, Costa Rica). En el siguiente escrito, se pretende exponer la atención familiar en los momentos críticos del proceso de internamiento del alcohólico, a partir del diagnóstico de necesidades de atención familiar realizado a los internos del centro, los familiares inmediatos del caso en estudio, personal administrativo y encargados de las terapias. Por otro lado, se busca describir tanto el estado emocional de la familia durante la institucionalización del enfermo y en el momento de egreso, como las herramientas de intervención utilizadas desde la teoría de Modificabilidad Estructural Cognitiva de Reuven Feuerstein y sus principios para la atención-mediación con el núcleo familiar. De manera que, al implementar los doce parámetros de la Experiencia de Aprendizaje Mediado a través de diversas técnicas cualitativas, se valore el avance en conocimiento, la formación y la reacción de la familia hacia la enfermedad del alcoholismo y su miembro alcohólico; además, el involucramiento en grupos de ayuda para los alcohólicos y los codependientes, de forma que se puedan sanar aspectos dañados en la familia. Estos antecedentes quedan para futuros trabajos con familias que tienen miembros alcohólicos en proceso de aceptación de su enfermedad.
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Brito Matamoros, María Fernanda, Sandra Elizabeth Obando Núñez, Ruth Regina Ruiz Rojas, and María Matilde Macías Sabando. "Sepsis de partes blandas con falla renal. A propósito de un caso clínico en Hospital clínica San Francisco." RECIAMUC 5, no. 4 (November 20, 2021): 314–23. http://dx.doi.org/10.26820/reciamuc/5.(4).noviembre.2021.314-323.
Повний текст джерелаАнотація:
La sepsis es un proceso infeccioso, que se desencadena por la entrada de microorganismos o sustancias toxicas en el torrente circulatorio, lo que puede desencadenar en un agravamiento de la sepsis o lo que se denomina como choque séptico. Las partes blandas que pueden ser desencadenadas por virus, resistencias a antibióticos, lesiones sufridas por eventos traumáticos o naturales, también pueden desencadenar en una sepsis y sus ya mencionadas consecuencias. Una de estas es la falla renal, esta si es aguda, se puede presentar en 40% a 50 % de los pacientes sépticos dependiendo de la gravedad, aumentando de seis a ocho veces más el riesgo de muerte intrahospitalaria y la progresión a enfermedad renal crónica. Se presenta caso de paciente femenina de 67 años de edad, que acude a Hospital clínica San Francisco y que refiere cuadro clínico de aproximadamente 13 horas de evolución caracterizado por dolor intenso 10/10 en extremidad inferior izquierda, con eritema, dolor a la palpación, taquipnea, que ha presentado desde hace 7 días oliguria, disnea de mínimos esfuerzos, ingresa al área de reanimación, muy álgida, con dolor en toda la extremidad inferior izquierda, dolor al tacto, muy edematizada, eritematosa en el tercio medio de muslo izquierdo, con dolor al tacto desde tercio medio de muslo hasta tobillos. Luego de la realización de todos lo estudios por imágenes se confirma sepsis de partes blandas con falla renal. La conclusión fundamental, es que hay que estar alerta ante cualquier eventualidad que pueda ocasionar una lesión que pueda devenir en una sepsis, y las consecuencias que esto genera, fundamentalmente en las fallas renales que pueden ser agudas o crónicas, esta demostrado las altas tasas de mortalidad ocasionados por los choques sépticos y los invasivos que pueden ser los tratamientos al no poder controlarse a tiempo una falla renal, independientemente del abanico de tratamientos que ahora están disponibles y que con un adecuado diagnóstico y correcto manejo, puede salvarle la vida al paciente. En este caso presentado, la sepsis desencadenada en el miembro inferior izquierdo, evoluciono a una falla renal, comprobada claro esta con los estudios de imágenes ampliamente detallados en la literatura, la condición del paciente en la actualidad es delicada con todos los marcadores elevados, en ese contexto el tratamiento empleado ha sido a base de vasopresores, esperando evolución favorable.
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Song, Hyun-Ji. "A study on the representation of Orpheus and the poetry writing for salvation in Kim Jong-sam ’ s poetry." Society Of Korean Language And Literature 61 (May 30, 2018): 7–36. http://dx.doi.org/10.15711/wr.61.0.1.
Повний текст джерела
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Shchekaleva, O. V. "The anthropology of creativity in the context of S.N. Bulgakov’s sophiology." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 140–53. http://dx.doi.org/10.17588/2076-9210.2019.4.140-153.
Повний текст джерелаАнотація:
This paper deals with Bulgakov’s doctrine on the human being and creative work. The reason why it is possible to interpret and understand Bulgakov’s conception of creativity in the light of anthropology is justified in the paper. It is indicated that many researchers of Bulgakov's philosophy did not make an explicit connection between anthropology and creativity and did not raise the question why man is capable of creativity. Anthropology and the concept of creativity are reconstructed using Bulgakov's texts. The role of Sofia in the creative process and her role in human life as a whole are determined. The change of the ontological status of man as a result of the original sin is analyzed. The specificity of Bulgakov's understanding of the creative act and its influence on man is revealed. The impact of creativity on a person is analyzed in the paper. It is proposed to consider artistic creation separately from self-creation, as it is fundamentally different from artistic creativity. It is emphasized that according to Bulgakov, self-creation can lead a person to salvation and even to Holiness. It is argued that self-creation as the implementation of one's own idea-norm is the true meaning of human life. Attention is drawn to the tragedy of creativity, which every person-creator experiences. In conclusion, it is pointed out that in the future the concept of Bulgakov's creativity can be ap-plied to the evaluation of works of art. The article concludes that, according to Bulgakov's philosophy, the main characteristics of a person that make him capable of creativity are his freedom, genius and talent. This way the importance of creative activity, both for an individual and for the whole world, is proved and the eschatological role of creativity is indicated.
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Junker-Kenny, Maureen. "Watershed or Cul-de-Sac? Disputes in the Theological Reception of Kant’s Philosophy." Kantian journal 40, no. 4 (2021): 121–55. http://dx.doi.org/10.5922/0207-6918-2021-4-5.
Повний текст джерелаАнотація:
Kant’s turn to the subject has changed the epistemological conditions for theology. Four intellectual backgrounds of objections are examined: an Aristotelian and Thomistic teleological order of nature (1); Augustinianism based on original sin in which human agency is completely attributed to God’s grace (2); a Hegelian critique of the deontological conception of an “unconditional ought” which also puts Kant’s postulate of the existence of God into question (3); the combination in Radical Orthodoxy of a postmodern critique of the subject, an Augustinian view of human nature, and a monistic understanding of the Trinity (4). Their different diagnoses why Kant’s work constitutes a cul-de-sac are contrasted with theological positions that welcome it as a watershed: its move from ontology to human subjectivity; from a biologically transmitted inescapable sin to a freedom for good and evil; from a strict reciprocity to an unlimited scope of ethics that is faced with the question of meaning; and from condemning the secular as “heretical” to defining it as the genuine space of the free human counterparts created by God, according to Duns Scotus’s late medieval theology which anticipates Kant’s concept of autonomy. The standard by which theologies are judged is how they do justice to the New Testament’s message of salvation by Jesus Christ. The Conclusion argues that Kant’s turn to freedom in its unconditionality and finitude has opened up a thought form in which the truth of the Gospel finds more adequate categories of understanding than in those of earlier eras.
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Coral Erazo, Mike Joffre, and Sonia Marilú Malquín Vera. "Importancia sobre la producción y rentabilidad en la aplicación de sistemas silvopastoriles – casos de América Latina." SATHIRI 13, no. 2 (December 27, 2018): 100. http://dx.doi.org/10.32645/13906925.758.
Повний текст джерелаАнотація:
La investigación aborda casos de diferentes países de América Latina que incursionaron en la práctica de sistemas silvopastoriles, buscando identificar variables de comportamiento comunes que dan a conocer las bondades y dificultades o limitantes a superar. La metodología investigativa de enfoque cualitativo busca una aproximación interpretativa que permite comprender situaciones particulares. Colombia aborda el análisis desde la perspectiva de manejó del pago de servicios ambientales y sus ecosistemas en fincas con mayor presencia de estos, presentando márgenes brutos ganaderos anuales por hectárea más altos que los de fincas convencionales, generando incrementos significativos en sus ingresos netos de hasta un 30%. Nicaragua por su parte, incursiona en estos sistemas salvando la parte más crítica financiamiento y capacitación técnica, por medio de políticas de gobierno que apoyan la creación de programa de desarrollo ganadero con el Fondo de Desarrollo Local (FDL). Perú tiene éxito gracias a la creación de fondos de créditos para el desarrollo agroforestal, a través de FONCREAGRO generando políticas de reconocimiento e impulsando programas de reconocimiento preferencial. México viene trabajando más de una década y los resultados nos permiten obtener información financiera que muestra en uno de los casos factibilidad con un VAN positivo y una TIR de 16.35% mayor a la tasa de descuento local. Ecuador inicia en 2017 el caso experimental la Finca San Vicente parroquia El Carmelo, buscando encontrar alternativas viables que permitan mejorar la calidad de vida alimentaria del ser humano y un manejo responsable de los suelos, bajo la conservación del medio ambiente.
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Kaplan, Kalman J. "The Death of Jesus, Christian Salvation, and Easter-Week Atrocities against Jews: A Suicidological Approach." OMEGA - Journal of Death and Dying 36, no. 1 (January 1, 1997): 63–75. http://dx.doi.org/10.2190/e40c-6dew-h7m8-exkl.
Повний текст джерелаАнотація:
A question ignored by suicidologists is the degree to which major Christian theologians have stressed that Jesus gave up his life voluntarily as an act of salvation for mankind and that it was not taken by another. Indeed His death, in Durkheim's terms, is an “altruistic suicide” and is offered as a standard of love for others. Nevertheless, the Jewish people have been historically blamed for His death with many anti-Jewish persecutions occurring coincidentally with the Christian Holy Week. The believing Christian can be seen as a survivor of “altruistic suicide,” certain New Testament passages as a suicide note, Easter Week as the anniversary date of Jesus' death, and anti-Jewish persecutions during this period as displacement of survivor guilt into aggression toward Jesus' family of origin.
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Ott, Christine. "La vesta, ch’al gran dì sarà sì chiara: Dante, Michelangelo und das Jüngste Gericht." Deutsches Dante-Jahrbuch 93, no. 1 (September 28, 2018): 3–24. http://dx.doi.org/10.1515/dante-2018-0002.
Повний текст джерелаАнотація:
RiassuntoDopo un’introduzione al dibattito medievale sul giudizio universale e la risurrezione dei corpi, il contributo analizza l’immaginario della »vesta« all’interno della concezione dantesca della risurrezione. Sebbene l’ammonizione di Catone, che in Purg. II esorta le anime a »spogliarsi« di un involucro ingombrante, sembri propagare una condanna del corpo come fonte di peccato, la concezione dantesca vede la felicità ultraterrena (e risurrezionale) in una riunione di corpo e anima, la »doppia vesta« di Par. XXV. Anche in Michelangelo si incontra spesso l’immaginario del vestito o della pelle come simboli di una condizione peccaminosa di cui l’uomo deve »spogliarsi« per accedere alla felicità ultraterrena. La pelle del peccatore ha trovato una concretizzazione pittorica impressionante nel celebre autoritratto che Michelangelo ha nascosto nella pelle di san Bartolomeo, nel Giudizio universale della Sistina. Impossibile decidere se essa raffiguri l’involucro dell’uomo »vecchio«, che va eliminato per accedere alla via eterna, oppure un qualcosa che »va salvato«. Altrettanto impossibile dire se l’artista volesse esprimere una sorta di auto-condanna oppure la speranza di poter risorgere lasciando dietro di sé la propria natura di peccatore. Nella lirica michelangiolesca il discorso non è affatto più semplice. Accanto alle liriche improntate a un dualismo neoplatonico di anima e corpo, vi sono altre che trattano la tematica della risurrezione in maniera frivola, concettistica, celebrando la bellezza di un giovane amato, che anche dopo la morte dovrà risorgere tale quale e che darà conforto alle altre anime – in paradiso oppure in inferno. Il tono spirituale e quello amoroso possono anche essere intimamente connessi, come si mostrerà infine in base al sonetto D’altrui pietoso. In questo testo segnato da reminiscenze dantesche e petrarchesche, un’io lirico esprime il desiderio di lasciare la propria pelle per rivestirne l’amato – che a sua volte appare contemporaneamente come essere terreno e come figura di Dio.
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Ibarra Caicedo, Marcos Rodrigo. "Mini redes híbridas renovables descentralizadas para electrificación sostenible de las zonas costeras sin red." Sapienza: International Journal of Interdisciplinary Studies 3, no. 6 (September 14, 2022): 15–25. http://dx.doi.org/10.51798/sijis.v3i6.478.
Повний текст джерелаАнотація:
Las comunidades rurales de los países en desarrollo carecen de acceso a formas de energía económicas, fiables y sostenibles, que constituyen factores esenciales para mejorar las condiciones de vida. Estas poblaciones dependen del combustible diésel, que es muy contaminante en comparación con las tecnologías de energías renovables, para satisfacer sus necesidades energéticas. En este estudio se han analizado los sistemas híbridos de energía renovable (SHER), diseñados con el objetivo de salvar la naturaleza fluctuante de las energías renovables, para la electrificación fuera de la red. Los resultados de este estudio que abarca la región costera del cantón de San Lorenzo en la Provincia de Esmeraldas y muestra que es posible ofrecer un suministro eléctrico de mucha mejor calidad durante 12 h a 18 h al día. Además, en el éxito de la integración de los SHER influyen factores como el apoyo del Gobierno Municipal y la organización de la comunidad, que es esencial para mantener estos sistemas en funcionamiento a lo largo de la vida útil del sistema. Los modelos híbridos sugeridos en este estudio pueden reproducirse a lo largo de la franja costera para obtener la máxima difusión de esta tecnología y, por tanto, lograr la diversificación del suministro eléctrico. No obstante, la existencia de ciertos incentivos por parte del gobierno es fundamental para reducir los costes de capital. Estos resultados son especialmente importantes para los países en desarrollo, donde el suministro de electricidad a través de la energía solar fotovoltaica suele ser más rápido y barato que la ampliación de la red. Las conclusiones de este documento son un buen punto de partida para investigar en profundidad los modelos óptimos de diseño y propiedad local, que pueden ayudar a acelerar la implantación y reducir los costes del suministro eléctrico sostenible en zonas alejadas.
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Nowak, Polikarp. "Pojęcie nadziei w listach św. Ambrożego z Mediolanu." Vox Patrum 52, no. 2 (March 8, 2008): 743–60. http://dx.doi.org/10.31743/vp.6310.
Повний текст джерелаАнотація:
Poiche recentemente il Papa Benedetto XVI ci ha voluto ricordare la grandę attualita della speranza con la sua lettera enciclica Spe salvi, rievocando anche la testimonianza dei cristiani e pastori dei tempi antichi, mi e venuta l’idea di esaminare sotto l’aspetto del termine della speranza le Lettere di S. Ambrogio di Milano. Nella ricerca e apparsa la ricchezza del suo insegnamento a questo riguardo. II primo e piu frequente senso del termine „speranza” e proprio quello profondamente cristiano ed escatologico. Specialmente nei commenti alle Lettere di San Paolo il nostro Autore dimostra una vicinanza del pensiero eon quello da cui inizia il Papa la sua enciclica: „Nella speranza siamo stati salvati”. Nelle riflessioni sulla speranza S. Ambrogio, sull'esempio dell'Apostolo Paolo, mette in stretto collegamento eon essa le altre virtu, specialmente la fede e la carita. Contemporaneamente awerte che la contrastano i vizi, i quali deviano i nostri desideri dal Signore e dal suo premio eterno verso i beni materiali e temporali. Un ampio spazio nell'insegnamento sulla speranza del nostro Vescovo occupa la relazione tra questa e le sofferenze e persecuzioni, subite dai giusti per la causa del Signore e della fede. Egli richiama qui l’esempio di tanti profeti e giusti biblici come anche i fedeli Pastori della Chiesa, esortando i suoi fedeli ad imitarli. Non per ultimo offre anche il proprio esempio, quando nei momenti drammatici del suo episcopato non esita di manifestare la sua prontezza al martirio per non cedere alle ingiuste pretese degli ariani o degli imperatori, i quali minacciavano il bene spirituale del gregge a lui affidato. La visione della speranza di S. Ambrogio e molto cristocentrica, come del resto tutta la sua teologia. Infatti, proprio Cristo e la sorgente e garanzia della nostra vera speranza. In questo contesto si pone un’espressione che si puó dire il frutto maturo delPinsegnamento del nostro Dottore sulla speranza: II fine della nostra speranza e il suo amore (Epistoła 16, 3).
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Dudáš, Miloš. "The Story of the Old Rectory in Žilina." Muzeológia a kultúrne dedičstvo 9, no. 1 (2021): 97–118. http://dx.doi.org/10.46284/mkd.2021.9.1.6.
Повний текст джерелаАнотація:
Church of the Holy Trinity, was emotionally charged, controversial and, in the end, very sad. The Rectory’s architecture and construction reflected both the needs of its various owners, and many of the dramatic events that had affected the city throughout its history. Despite repeated damage by fire, the faith community always found the strength and energy to restore the building and bring it back to life. Up until 1989, the Rectory was an integral part of the community’s spiritual life, and even after then, its upper storey continued to serve as the Church’s pastoral centre and a meeting place for Christian youth activities, while the ground floor housed the city’s Tourist Information Board and a popular restaurant. The Rectory was declared a national cultural monument in 2008, just as a developer was taking an interest in the site on which it stood. At this point, the local Church authorities decided it was not worthy of salvation and swiftly lodged an appeal against the decision to protect it, downplaying the building’s historical and architectural value, suggesting that since its original Late Medieval/ Early Modern features had been lost to fire 1678, the current building, reconstructed in 1777, was of no significant value. While a decision on the appeal was still pending, the Rectory was demolished, in the middle of Saturday night, July 12, 2008. The ground on which it stood was completely excavated within a week, allowing no possibility of recovery archaeological research. Eventually, a shopping centre was built over the place it once stood. This article discusses the controversial processes that led to the building’s abrupt demolition, and explores the failure to bring charges against those responsible for its destruction, which took place contrary to the Monuments Act.
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Udu, Sumiman. "WOWINE DALAM KEBUDAYAAN MARITIM WAKATOBI BUTON: ANALISIS PIERRE BOURDIEU." SASDAYA: Gadjah Mada Journal of Humanities 2, no. 1 (April 18, 2019): 267. http://dx.doi.org/10.22146/sasdayajournal.31743.
Повний текст джерелаАнотація:
Wowine (female) has a very shining and very sad footprint in the history of maritime culture Wakatobi Buton. Wowine's glorious times were when Queen Wakaa-kaa and Ratu Bulawambona came to power in Buton (Zahari, 1977/1978; Zaenu, 1984). At that time, wowine has a very strategic position in the government system of the Sultanate of Buton. Wowine's involvement in the government system of the Sultanate of Buton, not only occupied his role as queen but also became one of the conditions worthy or not someone become Sultan. The idea of wowine in the maritime culture of Wakatobi Buton was born from the research using Pierre Bordiau approach to see the habits, the realm of maritime Wakatobi Buton in the past, present, and future. This paper shows that the involvement of women in the Sultanate government system of Buton is responsible for the welfare and salvation of the empire. In the life of Buton people, women are responsible for several things, (1) taking care of the child, (2) seeking sustenance together with husband, (3) educating children, and (4) doing deeds, “amala or hope” to protect the husband's safety while in outdoors. It is further explained that the empress in the Sultanate of Buton served to: (1) become the head of Sarana Bawina, (Head of the Women's Council of the Sultanate of Buton), (2) safeguard the welfare and health of the sultan, and (3) educate the women in the sultanate. The findings were based on the method used, namely literature study and field study. Library study (script) to find information about the existence of women in the maritime culture Wakatobi Buton in the past. Field observations and interviews to determine the current condition of women in the maritime culture of Wakatobi Buton.
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Morelock, Jeremiah. "Age Norms and the Spirit of Capitalism." Innovation in Aging 5, Supplement_1 (December 1, 2021): 601. http://dx.doi.org/10.1093/geroni/igab046.2306.
Повний текст джерелаАнотація:
Abstract Adulthood is often associated with hard work, in contrast to childhood and later life, which are associated with play, education, and leisure. Yet the work-fixated sense of adulthood is about more than just age norms. Like any such ethos, it is situated in socioeconomic history. Workers are forced to work hard, the work ethic framing their exploitation within an aura of moral righteousness. According to Weber the normative weight commonly associated with ‘hard work’ derives from the advent of Protestantism in the late middle ages. Weber says that this new worldview birthed the ‘spirit of capitalism,’ and set the stage for the modern world to take shape. In the seventeenth century—hence roughly coinciding with mercantilism and the Reformation—was the invention of the modern concept of childhood, i.e. the radical division of childhood from adulthood. This period also inaugurated the European Enlightenment, where reason was elevated as a supremely honorable aspect of humanity, in many ways as a new source of this-worldly pseudo-salvation. ‘Adulthood’ was infused with these values—the ideal [male] adult is rational, responsible, hard-working, self-sufficient, and financially secure. It was adulthood, more than and in contrast to other times of life (e.g., childhood and later life), that absorbed and normalized the new economic and cultural trends. The moral elevation of hard work, combined with the greater demarcation of adulthood in contrast to childhood and later life, set up children and older adults to take on a status of moral inferiority due to their exclusion from the working world.
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Buyse, Marc, Jenna Wong, Samuel Salvaggio, Jean-Christophe Chiem, Yi Zhang, Kai Treuner, Elma Meershoek-Klein Kranenbarg, Mickaël De Backer, Gerrit-Jan Liefers, and Catherine A. Schnabel. "Abstract PD15-04: Breast Cancer Index and assessment of the Net Treatment Benefit (NTB) of extended endocrine therapy in HR+ breast cancer." Cancer Research 82, no. 4_Supplement (February 15, 2022): PD15–04—PD15–04. http://dx.doi.org/10.1158/1538-7445.sabcs21-pd15-04.
Повний текст джерелаАнотація:
Abstract Background: Extended endocrine therapy (EET) has shown modest gains in absolute benefit to reduce the long-term risk of recurrence in hormone receptor-positive (HR+) breast cancer but is accompanied by serious adverse events (AEs), such as bone and cardiovascular toxicities, endometrial cancer and other side effects that impair quality of life (QOL). Novel approaches that quantify the benefit-risk balance integrating both survival benefit and harm to determine a net health outcome would advance EET decision making. BCI is a gene expression-based assay that predicts benefit from endocrine therapy. Here, the ability of BCI by HOXB13/IL17BR (H/I) to predict the net benefit from 2.5 vs 5y of extended letrozole in patients treated in the IDEAL trial was examined by integrating both efficacy and toxicity outcomes into a single analysis. Methods: All IDEAL patients with available tumor specimens were eligible for this analysis. The Net Treatment Benefit (NTB) and the Win Ratio (WR) were examined using generalized pairwise comparisons to analyze both efficacy and safety wherein all possible patient pairs, one from each treatment arm, were compared based on several prioritized outcome measures scored as favorable, unfavorable, neutral or uninformative. The first prioritized outcome was recurrence-free survival (RFI) with a clinical threshold of ≥3 months; the second prioritized outcome was toxicity based on the highest grade of treatment related AEs. NTB was estimated as the difference in the proportions of favorable vs unfavorable pairs, representing the net probability of an improved health outcome with EET. WR was calculated as the ratio of favorable vs unfavorable pairs, representing the relative risk of an improvement in health outcomes with EET. AEs were evaluated in annual follow-up visits during the active treatment period. Bone-related AEs of ≥ grade 3 included arthralgia, osteoporosis, decreased joint range of motion, back pain and fracture. The most prevalent QOL-related AEs of ≥ grade 3 included hot flashes, fatigue, depression, insomnia and vaginal dryness. Results: 908 HR+ patients (73% pN+, median age 59y, 45% pT1, 48% pT2) were included, with 88% and 68% receiving prior treatment with an aromatase inhibitor (AI) or chemotherapy, respectively. When toxicity was assessed with treatment related AEs ≥ grade 2, no significant improvement in the benefit-risk was observed for EET in either BCI (H/I)-High or BCI (H/I)-Low group. However, when severe toxicity was assessed with AEs ≥ grade 3, significant benefit-risk improvements were observed for EET in BCI (H/I)-High patients (NTB=7.2%, WR=1.76, p=0.044), but not in BCI (H/I)-Low patients (NTB=-0.7%, WR=0.96, p=0.869). BCI (H/I)-High patients demonstrated significant NTB=7.7%/7.4%, WR=2.24/1.92 when analyzing bone-related and QOL-related toxicities, respectively (p=0.024, 0.024), while no significant results were observed in the BCI (H/I)-Low patients (p=0.902, 0.780, respectively). Prioritizing toxicity over efficacy produced similar results. Conclusion: Novel findings demonstrate that BCI not only significantly predicts preferential survival benefit from longer durations of endocrine therapy, but also significantly predicts the overall benefit/risk and likelihood of an improved health outcome from EET in HR+ patients treated with primary adjuvant AI, when severe AEs are considered. It should be noted that the results of our analysis could be biased due to a shorter AE recording period in the 2.5y arm, hence the true benefit/risk of EET could be larger than reported here. Quantification of a net treatment benefit when considering the impact of both efficacy and toxicity may represent a new paradigm for evaluation of the overall EET benefit and aid in patient selection for EET. Citation Format: Marc Buyse, Jenna Wong, Samuel Salvaggio, Jean-Christophe Chiem, Yi Zhang, Kai Treuner, Elma Meershoek-Klein Kranenbarg, Mickaël De Backer, Gerrit-Jan Liefers, Catherine A Schnabel. Breast Cancer Index and assessment of the Net Treatment Benefit (NTB) of extended endocrine therapy in HR+ breast cancer [abstract]. In: Proceedings of the 2021 San Antonio Breast Cancer Symposium; 2021 Dec 7-10; San Antonio, TX. Philadelphia (PA): AACR; Cancer Res 2022;82(4 Suppl):Abstract nr PD15-04.
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Mestra-Vargas, Lorena Inés, Sony Reza-García, Edison Julián Ramírez-Toro, and Diego Medina-Herrera. "Desempeño de tres grupos raciales de novillos suplementados con subproductos agroindustriales en pastoreo." Nutrición Animal Tropical 14, no. 2 (September 7, 2020): 51–74. http://dx.doi.org/10.15517/nat.v14i2.43767.
Повний текст джерелаАнотація:
El principal objetivo de esta investigación fue evaluar el desempeño productivo de tres grupos raciales de novillos recibiendo o no suplementación con subproductos de la agroindustria en condiciones de pastoreo en el caribe húmedo colombiano. Cuarenta y ocho novillos: Angus x Brahman (AxB), Simmental x Brahman (SXB) y Romosinuano x Brahman (RXB) con peso promedio de 274± 13,76 kg y 17 meses se distribuyeron aleatoriamente en dos tipos de manejo alimenticio; con suplementación alimenticia (CSA: 24 animales) y sin suplementación alimenticia (SSA: 24 animales) en cada grupo racial, usando un diseño completo al azar (DCA). La suplementación consistió de una mezcla de salvado de arroz (56,5%), semilla de algodón (43,5%) y sal mineralizada (100 g/animal/día). Las mayores ganancias diarias de peso (GDP) fueron observadas en los animales de los tratamientos AxB CSA, SxB CSA y RxB CSA (p=0,001) con 730, 942 y 650 g/animal/día, respectivamente. Las GDP de los animales de los tratamientos AxB SSA, SxB SSA y RxB SSA correspondieron a 560, 520, y 608 g/animal/día. En cuanto a las mediciones de composición corporal por ultrasonido, los mayores atributos del área del ojo del lomo, (p=0,0175) lo presentaron los tratamientos AxB CSA (43,73±2,31 cm2) y RxB CSA (45,51±2,34 cm2) y para el espesor de grasa del anca (p=0,0229), el tratamiento RxB CSA (3,97 ± 0,32 mm). La mayor producción de carne, kg/ha proyectada a un año, correspondió al promedio de los biotipos CSA con 1.131,33 kg/ha/año, superando en 27,5% la producción de biotipos SSA de 821,26 kg. A partir de los resultados obtenidos en esta investigación, la suplementación de novillos en pastoreo con subproductos de la agroindustria se convierte en una actividad productiva para incrementar la GDP y producción de carne kg/ha, reflejando el potencial de esta práctica como una estrategia válida para el desarrollo de sistemas de producción de carne más eficientes y competitivos para la región del caribe húmedo colombiano.
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Parigi, Gian Battista. "La larga y dolorosa curva de aprendizaje sobre COVID-19." Alerta, Revista científica del Instituto Nacional de Salud 4, no. 2 (May 21, 2021): 3–5. http://dx.doi.org/10.5377/alerta.v4i2.11451.
Повний текст джерелаАнотація:
«¡Salud!» «¡Que el Señor te proteja!»; el deseo que generalmente expresamos cuando alguien estornuda, se empezó a usar hace siete siglos, en 1384. En ese año, un estornudo podría representar un acto fisiológico sin trascendencia o el primer síntoma de la peste negra, que podría haber matado a la víctima en tan solo unos días. Aún ahora, experimentamos los efectos posteriores de esa pandemia, en la misma forma que los efectos posteriores de la COVID-19 nos afectarán en años futuros, comenzando por la frustrante experiencia de tener que estudiar y experimentar cómo luchar contra un virus totalmente desconocido en una lenta y dolorosa curva de aprendizaje.
Después de China, Italia fue el siguiente país afectado por el virus; tan solo en febrero de 2020, nuestro hospital de enseñanza identificó a una persona del sexo masculino con una frecuencia respiratoria mayor a 22, con cáncer como enfermedad comórbida, trombocitopenia y la proporción de presión arterial parcial de oxígeno/oxígeno inspirado fraccional menor a 260, siendo significativamente asociado a la posibilidad de una enfermedad severa 1. Se inició el estudio de terapias de apoyo, entre las cuales la más prometedora fue el uso de plasma hiperinmune, estudiado extensivamente en nuestro hospital con una eficacia probada2,. siempre que fuera usada en las etapas tempranas de la replicación viral, así como la dexametasona y los antígenos monoclonales, que resultaron totalmente ineficaces durante la subsecuente tormenta de citoquinas, presentes en los casos de mayor severidad. El panorama global ha cambiado radicalmente en tan solo un año. Por un lado, la aparición de las vacunas, por el otro las diversas variantes del virus, nos muestran que aún queda mucho por aprender en una curva de aprendizaje desalentadora que los 357 316 casos registrados en un día en India hacen particularmente doloroso3.En cuanto a lo relacionado con la producción de vacunas, la producción total en marzo fue de 413 millones de dosis, mientras que el pronóstico para finales del año es de contar con 9,5 billones de dosis disponibles4. Su uso ha resultado ser seguro aun para personas con severas alergias a comidas, medicamentos orales, uso de latex y picaduras de avispas5.Si bien, nuestro objetivo es vacunar a la mayor cantidad de personas posibles, todavía estamos en la curva de aprendizaje sobre la protección real de la vacuna. De acuerdo con ISARIC4C6, de los 99 445 pacientes hospitalizados por COVID-19, 3842 (7,3 %) han sido vacunados, de los cuales el 40 % desarrolló síntomas después de 0-7 días de haber sido vacunados y 19 % después de 8-14 días. Dado que el período promedio deincubación para el SARS-CoV-2 es aproximadamente de 5 días, es probable que estos pacientes se hubieran infectado antes de que desarrollaran la inmunidad.
Estos datos justifican la necesidad de perseverar en el uso de equipo de protección personal, aun cuando no estamos seguros si estos deben ser usados en todo momento, aun cuando se esté al aire libre7 o después de haber sido vacunados. Por otro lado, se ha encontrado que una dosis de vacuna de COVID-19 m-RNA disminuye el riesgo hasta la mitad de que una persona transmita el SARS-CoV-2 a sus contactos más cercanos, de acuerdo con análisis de más de 365 mil hogares en el Reino Unido8.
La necesidad de acelerar la vacunación para detener la diseminación de las variantes del virus con mayor capacidad de transmisión, comparada con la inicial, se confirma por el aumento de casos en poblacionesmás jóvenes. La curva de aprendizaje se regresa a los niveles iniciales en cuanto a las variantes más habituales en siete países europeos, incluyendo Italia: la inglesa (B.1.1.7), la Sur Africana (B.1.351) la brasileña (P. 1). La variante inglesa es la más extendida, incluyendo la población más joven (19.4 % 0-19 años, 31.3 % 20-29 años, 32.0 % 40-59 años).
Representa un riesgo triple de hospitalización para el grupo de edad de 20-39 años y 2.3 veces más para el grupo de edad de 40-59, doblando el riesgo de necesitar cuidados intensivos para el grupo de edad de 40 599. Las investigaciones continúan y los tra bajos indexados en Medline bajo la palabra clave COVID-19, han alcanzado la increíble suma de 130 504 documentos. Aun cuando las investigaciones son bienes compartidos para la humanidad, no se puede decir lo mismo de las vacunas, que siguen estando protegidas por las patentes. En las palabras de Jeffrey Sachs, líder del Sistema de Redes del Desarrollo Sostenible, «Los beneficios de las vacunas mRNA… deberían ser accesibles globalmente y sin retraso; el conocimiento para producirlas debería ser compartido tan rápido y ampliamente posible.
Tenemos la capacidad de inmunizar a nivel global con el fin de salvar vidas, prevenir el surgimiento de nuevas variables y terminar con la pandemia. La propiedad intelectual debe estar al beneficio del bien común global, y no siendo al revés, que la humanidad esté al servicio de los intereses de pocas compañías privadas»10. En un mundo globalizado, en el que las fronteras no significan nada para el virus, no es posible continuar creyendo que se debe eliminar la pandemia en un país o en un solo continente, olvidándose de los demás. Tal como lo dijo el Papa Francisco, en la triste tarde del 27 de marzo de 2020 durante su bendición, Urbi et Orbi, bajo una gran tormenta en la plaza desierta de San Pedro: «solo podemos salvarnos juntos».
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Da Silva, Marco Antônio Guimarães. "Da miséria absoluta para a miséria relativizada." Fisioterapia Brasil 8, no. 4 (January 1, 2018): 227. http://dx.doi.org/10.33233/fb.v8i4.1850.
Повний текст джерелаАнотація:
A recente declaração do Sr. Lula da Silva, envolvendo a elite, a bolsa família e a bolsa acadêmica, me fez refletir sobre o tema.As bolsas acadêmicas oferecidas pelos órgãos fomentadores de investigação cientifica (CAPES, CNPq, Fundações Estaduais de Amparo à Pesquisa, etc.), destinam-se à formação de massa crítica.Ainda com uma colocação abaixo dos países emergentes, o investimento que se tem feito nessa área, no país, tem demonstrado que o caminho parece ser esse. Mesmo perdendo para Índia, China, Rússia e Coréia do Sul o Brasil ocupa o 15º lugar no ranking mundial, no quesito artigos publicados em revistas, com crescimento de 33% nos dois últimos anos. Já formamos doutores em ritmo semelhante ao de paises ricos, ocupando o 12º lugar no ranking mundial, ainda abaixo da Argentina e Chile, quando se leva em conta a proporção populacional. De qualquer forma, apesar de algumas distorções, parece que o investimento que se tem feito na área começa a dar resultados, que serão otimizados com a experiência que o tempo se encarregará de oferecer a grande quantidade dos recém-doutores.A pouca intimidade que tenho com relação ao tema da bolsa família me faz buscar algumas informações na mídia escrita e fico a par de que esse programa já beneficia 46 milhões de brasileiros, aproximadamente um quarto de toda a nossa população. Na tentativa de maiores esclarecimentos, recorro também à pagina eletrônica que o Ministério da Saúde mantém no ar e encontro ali a seguinte informação: “O BOLSA FAMÍLIA é um programa de transferência de renda destinado às famílias em situação de pobreza, com renda per capita de até R$ 120 mensais, que associa à transferência do benefício financeiro o acesso aos direitos sociais básicos - saúde, alimentação, educação e assistência social.”Chama a minha atenção a parte da informação que grifei e me vem à cabeça a seguinte pergunta: onde diabos estão a saúde, a educação e assistência social prometidos pela informação colhida no site?Os profissionais da área de saúde conhecem muito bem o sofrimento que os menos privilegiados financeiramente têm para obter uma vaga ou atendimento para si em um hospital. Esclareça-se, embora não seja o momento para tal, que mesmo os que podem e pagam planos de saúde têm muitas dificuldades para obter atendimento ambulatorial à altura das elevadas quantias que mensalmente desembolsam. Obter uma vaga em CTI, ainda que com exorbitante pagamento, igualmente não é a tarefa fácil. Os pais, por sua vez, também sabem da dificuldade de obtenção de uma vaga para os seus filhos em escolas públicas. Obter a tal vaga em escola pública é tarefa hercúlea que inclui noite insone em longas filas. E finalmente, quando se consegue a vaga, não há a garantia de que o aluno conseguirá aprender alguma coisa.Não poderia, por falta de conhecimento, criticar a bolsa família. O beneficio pode estar carregado de boas intenções, conseguindo, realmente, levar para a população alvo o alimento imprescindível. Mas será que o caminho é esse, ou só esse? Não estaríamos criando um mecanismo puramente assistencialista que traria como conseqüência uma inevitável acomodação? Teriam os beneficiários dessa bolsa alguma perspectiva ou esperança de trabalho digno e educação para os seus filhos?O assistido, durante anos, ou talvez durante toda sua existência fora acostumado com alimentação escassa que mal permitira a garantia da sua própria existência. Aparece a bolsa família e agora ele sai da miséria absoluta para uma pobreza relativizada, brindando com louvores o pai governo que veio para salvar-lhe.Tento inutilmente resistir à tentação de buscar na filosofia alguma explicação para o fato, mas não posso deixar de fazer uma incursão nessa área e audaciosamente proponho o meu diagnóstico para a situação.“Pão e água proporcionam o maior dos prazeres quando são levados à boca dos que têm necessidade” (Carta a Meneceo, Epicuro, 341-270 AC). Para Epicuro o limite do prazer se encontra na completa ausência de dor e surge tanto da satisfação do desejo como no posterior equilíbrio alcançado. O raciocínio epicurista amparado no empirismo associa a origem do conhecimento à experiência sensível. A moral epicurista também não é do tipo que possa ter efeitos sociais de longo alcance. É uma concepção que tende a brindar um individuo ou grupo de indivíduos ligados por laços de amizade. Esse último parágrafo talvez explique porque saciar a fome de alguém pode trazer tantos louvores para o “benfeitor”. Os repetidos cheques doados mensalmente antecipam a presença real e efetiva desse benfeitor. A benfeitoria estabelece laços quase que pessoais com o beneficiado e cria uma rede de intimidade ampliada mais ainda com a imagem de ex-pobre, coitado, que o benfeitor insisteem manter. Seriaesse o motivo da conquista de tanta aprovação e admiração?Estamos diante de uma verdadeira estratégia de reestruturação cognitiva que, em vez de iniciar pelo arranjo da cabeça, começa e acaba no estomago e no intestino.