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2024
Uma das expressões culturais mais ricas da civilização chinesa é, com certeza, o daoísmo 道家. Essa antiga forma de filosofia e religião surgiu na aurora da civilização chinesa, e encontrou no período da dinastia Zhou 周朝 (1026-221 aec) um processo de renovação conceitual e epistemológica direcionada para o enfrentamento dos problemas políticos e sociais daquele contexto. Desde então, o daoísmo tem sido lido na China como um movimento rico e complexo que conjuga diversos elementos epistêmicos, dos quais, no ocidente, o aspecto filosófico tem encontrado maior repercussão (Bueno, 2021). O objetivo de nosso texto é discutir como podemos apresentar um pouco mais sobre o movimento daoísta a partir de alguns conceitos selecionados e de fragmentos de seus escritos filosóficos, representados em quadrinhos pelo artista chinês Tsai Chih Chung 蔡志忠 (em pinyin: Cài Zhìzhōng), empregando aquilo que entendemos ser uma estratégia modelar de ensino tópico da história chinesa.
Natures, sciences, sociétés , 2024
africaine sur l'habiter Danouta Liberski-Bagnoud Seuil, 2023, 461 p. Le modèle du livre de Danouta Liberski-Bagnoud est celui de la « leçon », c'est d'ailleurs le sous-titre de son ouvrage. L'auteure veut administrer une leçon magistrale, définitive, « issue du terrain », sur la manière africaine d'habiter aux administrateurs, experts, investisseurs et chercheurs sur le foncier. Tous ceux qui, selon elle, pratiquent (peu ou prou 1) un « forçage » et une « imposition » de l'individualisme possessif, et par leurs actions funestes, aideraient à
Linguistic Typology, 2024
This paper has two main goals. One is to introduce a type of "headless" (or "antecedentless") relative clause that presents a gap strategy and that has not been sufficiently discussed in the typological literature. The other is to show that this type of headless relative clause with a gap is a characteristic trait of Mesoamerican languages, since it exists in many languages of the Mesoamerican linguistic area as an important constructional option in their relativization syntax, independently of the genetic relationships of the language in question. Two types of headless relative clauses are well known to date: one involving a relativization strategy with a relative pronoun (e.g., I wore what you asked me to wear) and another with a light head, introduced by Citko (2004), somewhat comparable to I wore the one that you asked me to wear. The third type of headless relative clause discussed here presents a gap (i.e., there is no manifestation of the relativized term in the relative clause). It would be equivalent to saying 'I wore you asked me to wear'. The phenomenon we study here is interesting both from a typological and areal point of view.
Food Studies: An Interdisciplinary Journal, 2012
Review of Matthew Baker, Seraphim Danckaert and Nicholas Marinides, eds., On the Tree of the Cross: Georges Florovsky and the Patristic Doctrine of Atonement (Jordanville NY: Holy Trinity Seminary Press, 2016). 165 p. St. Vladimir’s Theological Quarterly 63:4 (2019), 447-451.
Bioethics and the Posthumanities, 2022
This paper will consider whether bioethics of posthumanity is possible. I will argue that it is only possible if we impose transcendental 'filters' on posthuman possibility space which stipulate that the forms of posthuman agency and subjectivity does not diverge significantly from the forms which we express in folk-psychological discourse. However, I argue that a significant class of highly enhanced hypothetical posthumanhyperagentscould not be understood or interpreted in folk psychological terms. I conclude that the bioethics of posthumanity remains in a condition of transcendental illusion until we are in more ideal epistemic situation: I.e. when we are in a position to become posthumans.
Galáxia (São Paulo), 2021
At least since the practical complexity of media landscapes is growing, the theoretical complexity of media communication has to be widened (horizon and frame) and deepened (focus) — especially when fulfilling the mission and the quality of science: generating complexity on a level of logical theory towards a subject that is not an object by itself but a culturally programmed metaphor of description: communication, culture, society etc. The complexity of communication, media or society is not a character of those constructs themselves but a complexity of thinking, in practice hopefully reduced, in theory hopefully produced. Facing communication (more) as a cultural performance of humanness and of social practice and facing media (more hermeneutically than technically) demands to conceptualize those constructs as models of knowledge, as culturally programs in search of mindful meaning and meaningful relevance of social /societal life. Therefore, there is need of a shifting paradigm f...
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