O objectivo do trabalho é analisar as relações políticas entre Moçambique e África do Sul no período 1975 e 1992 para perceber os seus reflexos na interacção económico-comercial bilateral. O desenvolvimento deste trabalho norteia-se pelas questões seguintes: Como é que as relações políticas entre Moçambique e África do Sul evoluíram durante o período 1975-1992? De que forma a evolução de tais relações se reflectiu na interacção económica e comercial entre os dois países? Do ponto de vista dos procedimentos técnicos, a (...) pesquisa foi desenvolvida utilizando a documentação indireta com recurso do método histórico, o qual permitiu conhecer o dinamismo da interacção entre Moçambique e África do Sul em vários domínios, com destaque para as esferas económica e política. Conclui-se que África do Sul, no seu relacionamento com Moçambique entre 1975 e 1992 procurou sempre defender o seu interesse nacional (sobrevivência do regime do Apartheid), recorrendo a agressões militares directas e indirectas para a desestabilização política e económica, com intuito de manter Moçambique na posição de dependência e como fonte de mão-de-obra barata para as empresas mineiras. Em contraposição, Moçambique enveredou por uma via pacifista negocial, ciente da sua incapacidade militar e económica de enfrentar o poder hegemónico da África do Sul, mas com vontade de reduzir a sua dependência em relação a esse país. (shrink)

Edition of the opuscules by D. Báñez on De auxiliis controversy. There is the critical edition of three manuscripts and the first Spanish annotated translation of the opuscules. The Latin text is disposed together with the translation. An introduction situates the opuscules in its systematic and historical context.

O presente artigo insere-se no quadro da Didática da Matemática, alicerçando na Teoria Antropológica do didático, uma teoria que tem o objeto de saber como seu foco, analisando-o a nível epistemológico e institucional e tem entre os seus elementos primitivos de analise, a abordagem ecologia, praxeológica e a noção de relação ao objeto. É sobre a relação ao objeto que o artigo concentra a sua discussão, a nível teórico, objetivando mostrar como a DM pode contribuir para um debate sobre a (...) decolonização epistemológica de saberes no ensino da Matemática. Em nossa analise, destacamos a abordagem ecológica como o principal elemento de análise na TAD que, ao se situar na análise das condições e restrições de vida do objeto em seu ambiente conceitual, procura compreender como o objeto está posto nos currículos, ao questionar sobre o que existe? o que não existe? o que desapareceu e porquê? o que existe em outros ambientes de vida e não estão aqui? Porque que não estão aqui? Etc. A DM procura por este meio, questionar e denunciar as práticas de ensino que tem as epistemologias do pensamento moderno colonial, eurocêntrico/ocidental como únicas formas de produção do conhecimento matemático, e que por via disso, tendem a subjugar, subalternizar, primitivizar sabedorias outras, não eurocêntricas/ocidentais. Ao mesmo tempo que denuncia, por meio da abordagem praxeológica, propõe ações, mecanismos que possibilitem trazer e discutir as sabedorias não eurocêntricas/ocidentais em espaços escolares, para participarem do processo de produção do conhecimento científico, através do processo de circulação de saberes ou praxeologias entre instituições. (shrink)

Gregorio de Nacianzo, uno de los padres capadocios, es denominado por la tradición oriental como “el Teólogo”. Sin embargo, su faceta de filósofo es menos conocida y a menudo minusvalorada. Nos proponemos presentar cuál es el modo específico de filosofía que se encuentra en los discursos de Gregorio. Comenzaremos por examinar el primero de sus discursos teológicos, donde establece las condiciones en las que el ser humano puede hablar sobre la divinidad. En segundo lugar, examinaremos su dedicación a la literatura (...) y la oratoria, para caracterizar su pensamiento como “filosofía retórica” o “retórica filosófica”. El tercer apartado nos llevará a la confrontación del Nacianceno con los nuevos arrianos de su tiempo, especialmente Aecio de Antioquía y Eunomio de Cízico. Rechaza el nominalismo de estos herejes y su abuso de los recursos de la lógica aristotélica, que denomina “tecnología”. Nuestro autor concede mayor importancia a la realidad de Dios que a las palabras que nombran lo divino. Por último, trataremos de resumir las relaciones entre razón y fe, siguiendo su conocida fórmula: “la fe es plenitud de la razón”. (shrink)

Karl Rahner’s thinking can be understood by looking at several of its coordinates. First, it unfolds in close connection with the fundamental dynamics of human existence. Second, it is prompted by a personal and immediate experience of God, namely, the one of the author himself. Third, it is influenced by the spirituality of Saint Ignatius of Loyola. Fourth, it aims to show the reasonableness and, therefore, the credibility of the Christian faith. Fifth, it is guided by intellectual honesty that leads (...) to facing reality without reduction or concealment. Finally, it combines philosophy and theology, more precisely, treats philosophy as a necessary moment in theology. Karl Rahner is remembered for operating the “anthropological turn” in theology. This means that, in his view, one should not reflect on God without reflecting on the human being as well. Rahner is particularly interested in examining the human’s ability to receive what comes from God’s self-revelation. It is an aspect that gives occasion to the discussion that Hans Urs von Balthasar has with him. At the heart of Rahner’s anthropology is the “transcendental experience”. It is originated by the absolute mystery that is present in human existence, precisely that mystery that Christians call God. It is such a fundamental experience that it must be taken into account when leading one’s own existence. (shrink)

Este artigo pretende investigar que tipo de escuta é a de quem “ouve vozes”. Tenta-‑se mostrar, com ele, os efeitos que a análise de certas alucinações auditivas e espectros sonoros teria, se fosse realizada do ponto de vista da escuta, não do conteúdo do que é ouvido. Para isso, o artigo conecta o estudo de certos “fantasmas auditivos” com a análise – no território da ficção, especificamente um romance de Robert Silverberg – da perda do poder de um telepata. Pretende-‑se, (...) assim, mostrar uma maneira possível de entender como o ouvinte se ouve a si mesmo como se fosse outro, ou, inversamente, como ouve outro como se não estivesse cercado pela exterioridade, mas permanecesse na parte mais interna do si mesmo. (shrink)

Pinhas Sadeh was considered as an unorthodox writer as regards his environment, the “State Culture” in Israel. In the first part of this paper I present the biography of the author and his most representative work, Life as a parable, published in 1958, as well as his romantic and frankist roots and his leaning towards Christianity according to the Gospel. In the second part a mythical analysis of this work is made according to the inner journey of hero, through which (...) the main character is looking for his life meaning. In this second part I present my methodology, based on works of the Eranos Society (Mircea Eliade, C.G. Jung, Gilbert Durand). Afterwards, I analyse the mithems that I have found in Life as a parable. Finally, I make a mythical comparison between this novel and Siddharta, of Hermann Hesse. (shrink)

Beliefs are commonly attributed to groups or collective entities. But what is the nature of group belief? Summativism and nonsummativism are two main rival views regarding the nature of group belief. On the one hand, summativism holds that, necessarily, a group g has a belief B only if at least one individual i is both a member of g and has B. On the other hand, non-summativism holds that it is possible for a group g to have a belief B (...) even if no member of g has B. My aim in this paper is to consider whether divergence arguments for non-summativism and against summativism about group belief are sound. Such divergence arguments aim to show that there can be a divergence between belief at the group level and the corresponding belief at the individual level. I will argue that these divergence arguments do not decisively defeat a minimal version of summativism. In order to accomplish this goal, I have the following plan: In section 2, I will analyze the structure of two important counterexamples against the summativist view, which are based on divergence arguments. Such counterexamples are based on the idea that a group decides to adopt a particular group belief, even if none of its members holds the belief in question. However, in section 3, I will show that these counterexamples fail, because they can be explained without the need to posit group beliefs. More specifically, I argue that in these apparent counterexamples, we have only a ‘group acceptance’ phenomenon and not a ‘group belief’ phenomenon. For this conclusion, I advance two arguments: in subsection 3.1, I formulate an argument from doxastic involuntarism, and in subsection 3.2, I develop an argument from truth connection. Thus, summativism is not defeated by divergence arguments. Lastly, in section 4, I will conclude with some advantages of summativism. (shrink)

Este artículo se propone confrontar el concepto de opinión pública con la realidad y las expectativas de una sociedad digitalizada para analizar si la actual colonización algorítmica exige un nuevo cambio estructural de la opinión pública o más bien la retirada de este concepto. Los datos y metadatos masivos se han vuelto un arma de doble filo para la sociedad democrática digitalmente hiperconectada. Mientras que, por un lado, el increíble potencial que atesora el _big data_ y sus diferentes técnicas y (...) tecnologías de explotación de los datos y metadatos lo convierten en un producto codiciado por sistema de instituciones que componen tanto el estado como la sociedad civil; por otro, los altos impactos negativos que su uso instrumental e irresponsable está produciendo y puede llegar a producir, hacen del _big data_ una herramienta controvertida y altamente criticada por alejarnos de cualquier intento de construir una ciudadanía digital. Si bien la democracia algorítmica no se apoya solo en la opinión pública, el objetivo es mostrar la incompatibilidad entre opinión pública artificial y democracia. Nuestro hilo conductor es el concepto habermasiano de opinión pública, puesto que será precisamente la fuerza de la sociedad civil, a través del diseño en su seno de espacios de participación, de donde podemos extraer el potencial necesario para enfrentarnos a la actual colonización algorítmica, para recuperar una deliberación autónoma y crítica sin la cual no existe opinión pública alguna y, por tanto, tampoco democracia. (shrink)

The idea of solidarity is in vogue, especially since the eruption of the COVID-19 pandemic. However, the term “solidarity,” as used in nursing, is imprecise and vague, lacking clear definition and connoting a variety of general meanings. Based on the original meaning of “solidarity” in ancient Roman law, this article captures the archetypical idea of solidarity from a historical and interdisciplinary perspective. This archetypical or primary meaning comes before the development of any other meanings of the word, and it is (...) therefore authentic and genuine because it does not derive from something else. After establishing the archetypical meaning of solidarity, the article translates this meaning into the area of nursing and demonstrates a deep connectivity between healthcare and solidarity. The second part of the article offers and develops a new definition of nursing solidarity as the responsibility for the healthcare of a person shared as a whole by that person and a nurse or a nursing team. This new definition has some implications for nursing practice and education, since the definition emphasizes the idea that solidarity helps to foster respect and avoid discrimination, promote cohesion in health communities, increase individual responsibility and a spirit of service, stimulate motivation, improve communication, create an engaging workplace, and develop leadership. (shrink)

L’examen minutieux auquel l’Espagne andalouse a été soumise par les voyageurs, artistes et historiens européens, a généré un débat intense sur l’originalité de son héritage monumental. Le sud de l’Espagne péninsulaire, représenté par la mosquée de Cordoue et l’Alhambra de Grenade, est devenu un dépôt de l’art islamique. La stratégie esthétique, selon laquelle le modèle nasride a atteint une telle suprématie, mettait en valeur l’altérité comme espace discursif approprié pour le processus de construction de l’identité nationale et de la domination (...) coloniale. The scrutiny to which Moslem Spain was subjected on the part of European travellers, artists and historians fueled an intense debate over the authenticity of its legacy of monuments. The characterization of the south of the peninsula in the wake of the mosque of Córdoba and the Alhambra of Granada, made these monuments the touchstones of Islamic art. The aesthetic strategy, by which the Nazarite model thus became supreme, took its exotic nature as a standard for evolving the discourse appropriate to the processes of national identity and colonial domination. (shrink)

La crisis contemporánea sobre la iniciación sacramental demanda una clarificación doctrinal y una nueva re-programación en la vida de las comunidades. Tras constatar su actualidad paradoja en la deshilachada cultura contemporánea, este estudio, selectivo y sucinto, aborda en su parte nuclear los ejes definidores de la novedad cristiano-pascual, desde las sugerentes bases antropológicas a su semántica teológica propia, con un especial detenimiento en los rasgos formales que, desde su unidad orgánica, le dan su singular sentido procesal y su identidad en (...) el ámbito de la vida eclesial. A partir de ellos, se imponen, como urgencias inaplazables, una serie de cuestionamientos y retos a la praxis de la fe de las comunidades. (shrink)

The aim of this paper is to relate two trending topics in contemporary epistemology: the discussion of group knowledge and the discussion of knowledge-first approach. In social epistemology no one has seriously applied and developed Williamson’s theory of knowledge-first approach to the case of group knowledge yet. For example, scholars of group knowledge typically assume that knowledge is analyzed in terms of more basic concepts, such as group belief or acceptance, group justification, and so on. However, if Williamson’s theory of (...) knowledge is correct, these are not good analyzes for understanding group knowledge. For, in such framework, knowledge is not analyzed in terms of belief and justification, and the same should apply to group knowledge. Thus, we propose to analyze which consequences Williamson’s theory has for social epistemology, namely for an understanding of group knowledge. The questions that will guide this article are the following: What is a knowledge-first approach to group knowledge? And what does a knowledge-first approach teach us with regard to one of the most pressing issues of social epistemology, namely the dispute between summativists and non-summativists accounts of groups? We claim that a knowledge-first account of group knowledge can be offered and that it favors non-summativism. (shrink)

It is sometimes argued that the concept of the self is the unifying thread that ties together the rich diversity of philosophical and theological themes in Kierkegaard's works.1 In his conception of the self he provides us with a coherent and unified view of human existence. For Kierkegaard the self is not a static entity but a dynamic and unfolding reality, something I must strive to become. One is not a self but becomes a self as an ethico‐religious task to (...) be actualized. The purpose of this paper is to outline Kierkegaard's anthropology of the self with particular emphasis on the ethical and religious dimensions of selfhood. I will first elucidate the structure and dynamic character of the self, and then will examine the dialectical development of the self in the ethical and religious stages of existence. Finally I will address the widespread criticism of Kierkegaard's conception of the self as being radically individualistic and asocial. (shrink)