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2010
CADMUS, 2024
The "new" digital (hyper) velocity, in its complex interaction with the human factor and with social relations, preserves the original ambivalence common to any "factor" of change and to any social and cultural process. The complexity of this interaction, apart from representing an extraordinary opportunity, also evades any kind of algorithm or other artificial intelligence systems. The ambivalence and complexity that expose our limits and inadequacies, which have been socially and culturally "constructed" precisely through the teaching and training from within our educational institutions, are still incapable of taking in the ongoing change and, what is more, of providing a working translation of the widely acclaimed "paradigm shift." Even more significantly, the "new" digital (hyper) velocity, with its baggage of ambivalence and complexity, aside from underlining our personal, organizational and social inefficiencies, truly leaves us with very little time for reflection, for thinking, and even more, for a critical analysis of what is happening, and more generally for a critical analysis of (hyper) complexity itself, as it continues to reveal the radical inadequacies of our paradigms, of our interpretative models, of our traditional cultures as well, and in particular, of our modern instruments of management and control.
PARALELLUS (Unicap), 2021
O artigo traz à tona um dito atribuído a Jesus, que faz uso da imagem de um camelo em relação ao fundo de uma agulha para afirmar a prática impossibilidade de uma pessoa rica entrar no reino de Deus. Discute reações que ele suscitou, desde sua inserção em narrativas que o associaram a uma situação específica até movimentos hermenêuticos que lhe deram outras significações, trataram de lhe atenuar o impacto ou o reescreveram com outro enquadramento. Para tanto são comentados relatos presentes no Novo Testamento, literatura relacionada aos chamados "padres da Igreja" e uma passagem hoje encontrada no Corão muçulmano. Com isto se mostra o incômodo da imagem e do dito transmitido como sendo de Jesus em gerações que sofreram seu impacto. O percurso proposto joga luzes sobre uma temática sempre sensível quando se pensam as relações entre religiões e sociedades: a da riqueza, sua posse e usufruto.
The publication has been carried out in the framework of the project "The Cultural Identity of the Banat Bulgarians and the Bulgarian Catholic Literature", granted by the Bulgarian National Science Fund under the contract KP-06-H70/1. It is a preview.
Viking Encounters, 2020
Though mobility and migration could be regarded as diagnostic features of the Viking Age, it is not possible to generalize and treat the Viking World as a homogenous society. Patterns of mobility and migration were linked to social structures and contexts. Studying the composition of the material culture within a site or individual context has been the prevailing method within archaeology to approach issues of mobility. Although this approach has acknowledged restrictions, it has been the method at hand. However, migration and mobility are not necessarily reflected in the material culture, meaning other approaches are called for. The first question to ask is: what variations in mobility patterns between urban and rural contexts are there, and are there indications of significant differences between various geographical regions? Even between sites characterized as trading posts (i.e. not rural), with similar material evidence of long-distance trade and advanced crafts, we might have significant differences, relating to the seasonal or permanent character of the site. In the following paper, we present the results from strontium isotope analyses on archaeological materials from a number of Viking-Age sites within present-day Sweden. The results of the analyses conducted within the ATLAS project will be compared to other isotope studies from Scandinavia, and discussed in relation to local, regional and supra-regional contexts. On a more local level, the possible cultural influence of migrants is investigated.
2023
Formazione è un tema complesso. Riguarda direttamente le competenze da sviluppare, ma rimanda anche agli aspetti profondi della persona, alla sua biografia e ai ruoli che le vengono attribuiti. Anche catechista è una espressione ambigua; infatti nel dopo-concilio siamo passati dalla negazione di ruolo, ad essere riconosciuto come un ministero . Dalla definizione di maestro a quella di accompagnatore e mistagogo, passando per evangelizzatore e iniziatore. Non può sfuggire la constatazione che le due espressioni si compenetrano e non possono essere comprese come due realtà separabili. Una riflessione fondamentale su questo tema, quindi, dovrà affrontare principalmente le interpretazioni e i modelli che recentemente si sono sviluppati su queste due espressioni. In modo particolare verificare se all’ampliamento dei compiti-competenze corrisponde un ripensamento del quadro formativo. Crediamo di no! Pensiamo sia quindi necessaria una riflessione che chiarisca quale sia il suo oggetto e con quale metodo si possa realizzare (1); che chiarisca il senso di una richiesta di un ministero per i catechisti (2); che rifletta sulle scelte decisive per rinnovare la pratica formativa; che offra un quadro rinnovato per le offerte formative della ministerialità catechistica.
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