Spiritual Condition Research Articles

(Beб)-комикс как современный феномен семиотики

I think that the phenomenon of comics can be described as a semiotics because they have a significant impact on society. They allow us to evaluate how the spiritual condition of the mass media human is changing. They come from a semiotic system that should be considered in the linguistic context.

BASES OF CONSTRUCTIVITY OF MODERN PERSONALITY

Formation of bases of constructibility is important process at this stage of de-velopment of our state. Personality of modern type must be capable to self-determination, competent adoption of constructive decisions and manifestation of a personal responsibility for the constructive election, personality of modern type must be capable for self-determination, competent adoption of constructive decisions and manifestation to a personal responsibility for the constructive choice. Formation of bases of constructibility in the course of education is caused by use of constructive tasks and the constructive educational environment which define innovative recep-tions and skills of influence as methods of pedagogical influence taking into account constantly changing circumstances. Extent of mastering each member of society bases of constructibility defines a spiritual condition of society, of the present and the future of our country, development of economy and culture in general. Purpose: consideration of question about development of constructive thinking and constructive skills of personality in modern constructive educational environ-ment. Methodology: formal pedagogical method, the theoretical modeling, the meth-od of participant observation. Results. In the article is give the short analysis of problem of development of personality in modern society, opened the concept of constructibility of the personali-ty and her basic components, classification constructive tasks investigated, specified preparatory steps for organization of the conditions of development of a constructibil-ity and gives a brief description of their. Article has the scientific value as contains au-thor's generalizations possessing scientific novelty and the conclusions directed on disclosure of problems of formation and development of the modern personality, considered from the point of view of the theory of democratic constructivism in edu-cation. Practical implications: pedagogical psychology, general pedagogics, history of pedagogics and history of education.

Methodist Spiritual Condition in Georgian Northern England

John Wesley required detailed records to be compiled of Methodist society members. One extant list is that of the Keighley circuit for 1763–5. This article, breaking new ground in Wesley studies, argues that symbols in this and other catalogues recorded members’ spiritual condition. These symbols are used to analyse recruitment, losses and spiritual change on a quarterly basis. They reveal that although recruitment in the circuit was high during a revival at the start of a new preaching regime, it fell quickly, many members departed and there was little overall improvement in spiritual condition. Recruitment and changes were not uniform across the circuit, pointing to local rather than regional or national influences.

Jane Eyre: Jane’s Spiritual Coming of Age

No doubt Jane Eyre may be characterized as a romance with gothic elements within its pages, but it is also a coming of age story that begins with a young orphan girl and ends with a happily married woman. Other critics see Jane’s journey as a woman’s conflict against an unjust male-dominated world. Although these interpretations are credible, they do not take into consideration Jane’s spiritual condition; but from Gateshead to Thornfield, Jane’s spiritual awakening is foremost in the novel. Through her journey, Jane realizes that she alone must account for her spiritual condition. She no longer needs to rely on man’s authority for her relationship with God. Jane Eyre is novel of one woman’s spiritual pilgrimage.

Selbstwiderspruch und Synthese. "Der Zauberberg" Thomas Manns als Suche nach deutscher Identität

The article is an attempt to treat Thomas Mann’s The Magic Mountain as a novel about Germany. According to its author the spiritual condition of Germany personified by Hans Castorp was established during the history through the collision of the elements of Western and Eastern cultures. The first protest against the West was raised by Martin Luter in his critique that led to the internalization of German life. As a consequence, the culture of the nation was dominated by music. This domination mirrored the process in which both elements characteristic for both antagonistic spheres, namely arbitrariness and order, were united as in music counterpoint. Thomas Mann’s idea of humanism, being the continuation of Goethe’s and Nietzsche’s postulates, is a project of their synthesis.

Postsecular Encounters in World Politics

In a late interview, published after his death, one of the greatest thinkers of the twentieth century, looking to the future with an eye to the past, condensed in one sentence the historical and spiritual condition of his age: Nur noch ein Gott kann uns retten [only a God can save us]. With this seemingly simple phrase, Heidegger cast a counter-image as intense as the one launched by Nietzsche’s philosophical cry a century earlier. For, the ‘death of God’ and his invoked ‘resurrection’ metaphorically drew the philosophical and cultural boundaries of an age suspended between construction and deconstruction, nihilism and search for a nomos, being (Heidegger) and nothingness (Nietzsche). It is exactly within this intellectual landscape that the analyses of those who have sought to rethink the thorny relationship between religion and politics in the ‘age of disenchantment’ have found refuge. Once the great myths of the ‘accomplished secularization’ and of the ‘privatization of religion’ had faded, the so-called ‘resurgence of the sacred’ – especially in International Relations – revitalised some of the fundamental issues of our time. In particular, the complex debate on the relationship between secularisation and modernity, religion and conflict, democracy and inclusion has been reopened and reconsidered in the light of a new ‘postsecular awareness’. This recent theoretical direction has been indicated by Jurgen Habermas who has taken a conceptual step back and spoken of the necessity of ‘postsecular encounters’ between religious and secular understandings of being-in-the-world, of ‘a change of attitude in favour of a dialogical relationship, open to learning, with all religious traditions’. It is around these themes and issues that the two works under review have been developed. They offer novel, alternative and illuminating insights on how to rethink the relationship between religion, world politics and global ethics within the new theoretical postsecular horizon. These books somehow represent the two faces of the same coin. Mavelli elaborates a genealogical deconstruction of the problematic relationship between Europe and Islam which, figuratively, opens the way to Barbato’s postsecular construction.

Children growing whole

This essay focuses on wholeness as a spiritual condition, particularly as it applies to children, so that we can nurture it in them. After a brief introduction to wholeness and its spiritual nature, the essay looks at how adults can nurture wholeness by example, then at how that nurturance might adapt appropriately as wholeness develops in children as they grow from infancy on. The essay concludes that although outcomes of adult interventions in children’s lives are never certain, efforts to nurture the whole child often have good results.

Modern Factors of Health and Their Peculiarities for Teenagers

Abstract The work aimed at specifying modern features of civilizational factors influence on the health, revealing peculiarities of young age, establishing reflexion of modern factors of health in methodological approaches to health studying. Changes in understanding health are reflected in its studying methodology. The analysis of sociological research data shows, that the social stress became the main reason of medical-demographic situation deterioration in days of reforms. The mechanism of its influence was the loss of effective labor motivation, social envy, and deterioration of spiritual condition of a society. Material well-being decrease was not a determinative factor. The problem of inequalities in health gets the increasing urgency. It is connected with physical and social living environment; availability of qualitative medical aid; specific features of behavior of people. At a medical aid guarantee, and at teenage age, factors of social living environment, which influence behavior in health sphere by means of stigmatization are especially significant.

Book Review: The spiritual condition of infants: A biblical-historical survey and systematic proposal.

Book Review: The spiritual condition of infants: A biblical-historical survey and systematic proposal.

Something from Nothing:

The relentless negations in these lines—denials of action, thought, being, and feeling—emphasize the narrator’s lack of productive intellectual or social influence and his emotional void. Yet “nothing” takes on an allegorical force as it “cometh or gooth” and as the narrator describes his “felyng in nothyng.” This allegory illogically suggests that the Dreamer finds something—a feeling—in nothing, a paradoxical notion that anticipates a deep

Micro finanzas familiares y los niveles de ahorro: Una visión Estratégica

En la investigación realizada el 91% de la muestra estima que para explotar su potencial el ahorro y el emprendimiento son un poderoso dúo en la lucha contra la pobreza, la falta de empleo y fomentar el crecimiento, es una forma de fortalecer la economía de los hogares y desarrollar a sus familias. El estudio demuestra que se deben desarrollar y apoyar un conjunto de incentivos para facilitar las inversiones en el desarrollo de microempresas. Para los cristianos la fe y la obediencia atraen el Espíritu y la bendición de Dios prosperidad, la base es los fundamentos espirituales, la prosperidad es un estado del alma. Es una condición espiritual que se refleja en la felicidad y la paz interior. Las micro finanzas tienen un papel muy importante en el desarrollo de las economías familiares, combate la pobreza y pretende erradicarla, empodera a las mujeres y por lo general hay un cambio de mentalidad en la mujer y deja de ser dependiente del marido. Hay un impacto social en las personas que llevan a cabo emprendimientos, ayuda a familias muy pobres a satisfacer necesidades básicas, a protegerse contra los riesgos, permite mejoras y el bienestar económico social de los hogares, promueve la equidad de género.

Establishing linkages between religiosity and spirituality on employee performance

PurposeThis paper aims to examine the impact of religiosity and spirituality on employee performance in multi‐cultural and multi‐religious organisations.Design/methodology/approachThis study adopted Religiosity Personality Index (MRPI) by Azimi et al., Spirituality Involvement and Beliefs Scale (SIBS) by Hatch et al., and Performance Measures by Sarmiento et al. The performance data was collected from employees, peers, and supervisors. The study administered and received all the 435 completed sets of questionnaires (435 employees, 870 peers, and 435 supervisors).FindingsSEM analysis showed that religiosity and spirituality have a significant positive relationship with employees’ performance. Better spiritual condition improves performance. Religion functions as a moderating variable in employees’ job performance.Research limitations/implicationsThis study has extended the knowledge of spirituality in the workplace by confirming that spirituality is more significant than religiosity in influencing employees’ performance. Religion, however, moderates spirituality‐performance relationship.Practical implicationsBased on the empirical findings of this study, organizations may formulate new policies and strategies for improving employee performance by allowing and encouraging spiritual activities in the workplace irrespective of religious and spiritual beliefs, thereby facilitating understanding and mutual respect. A culture of respect for diversity of beliefs and faiths should be cultivated in the workplace by enforcing appropriate codes of conduct as well as instilling values of tolerance, respect and compassion, which would result in more productive teamwork and improved performance.Originality/valueThis is the only study that measured the impact of religiosity and spirituality on employees’ performance using three different sources of data: employees, peers, and supervisors.

Verbal Charms Against Authorities and Judges in Seventeenth- and Eighteenth-Century Russia

In the 17-18th century Russian manuscript tradition there were no fewer than nine collections (sborniki) consisting of verbal charms that are exclusively or primarily addressed to social issues, and meant to have an effect on judges, military commanders, landowners, bureaucrats, and, not least, on the tsar himself and members of the royal family. The magical purpose of these verbal charms was to have an influence on authorities and judges, to alter the way they felt and their will, their mood and spiritual condition. The tradition of incantations if seen as a whole did not force a person to take this or that specific attitude toward the authorities, but rather offered the possibility of choice either to consider the object of the charm as an implacable foe, deserving of annihilation (if only symbolic), or as someone more positive, from whom love is coaxed. The first type led to the use of “bestial” imagery that was of pagan origin; these charms allowed for the sublimation of aggression and the feeling of social inferiority, channeling these into the creation of fantasy images. The second type makes use of Christian subjects and symbols. Turning to folkloric and then in turn to Christian images, a person would not necessarily contradict himself or play the hypocrite, but rather attempt to resolve on a symbolic plane those practical conflicts that occupied him in real life.

Strategy Character Building of Students at Excellent Schools in the City Of Banda Aceh

Individual behavior is displayed in the daily manifestations of the individual's own spiritual condition and the phenomenon is called the character, morals, manners, personality, character, temperament, or habit. Character building of students in the school can be done through the process of learning or habituation-conditioning and the provision of exemplary teachers. The study aimed to gain insight about it strategies implemented by principals and teachers at top schools of Banda Aceh. Method descriptive using by qualitative approach, observation, interviews, and documentary study. The subjects principal, teachers and students are determined based on the purpose of the study, processing data with qualitative analysis. The results indicate that the principals and teachers at the excellent school in the Banda Aceh implement student character building by using the following strategies: Provides an understanding of the character/personality of the students, developing Islamic culture in schools, character building through special forums, exemplary, sanctions for students who violate. Based on the results of the study were formulated following suggestions: Pattern is applied to character building excellent schools should continue to be maintained as it is quite successful, Teachers and educational staff in the excellent school should keep perform as role models for students in appearance, behavior, and attitudes.

Najraniji i rani radovi kipara Rudolfa Valdeca

Ivan Rendić rođen je 27. kolovoza 1849. u Imotskom. Odgajan je u vrlo siromašnom okruženju bračkih kamenoloma, a u svojoj najranijoj dobi otkriva dar za kiparstvo i crtanje. Nakon osnovnog školovanja naobrazbu nastavlja u Trstu kod drvorezbara Giovannia Moscota, a potom na Akademiji u Veneciji, gdje je, kao vrlo talentiran student, dobivao mnoge pohvale. Po završetku studija usavršava se u Firenzi, kod tadašnjega glasovitog majstora Giovanni Duprea. Nakon studija živi i radi u Zagrebu, no zbog pomanjkanja narudžaba i katastrofalnoga potresa 9.12.1880. koji razara njegov atelier u Zagrebu, odlučuje se s obitelji preseliti u bogatiji i kiparskim narudžbama skloniji Trst u kojem boravi i radi u dva navrata i to od 1880. do 1899. i 1902. do 1921. Ivan Rendić je bio posljednji umjetnik - putnik koji je poput srednjovjekovnih kipara stvarao svoj opus iz slijeda putovanja, od mjesta do mjesta, nudeći klesarske usluge. Tako je stvorio raznolika, kreativna djela po svim većim gradskim grobljima duž naše obale i unutrašnjosti. Upravo ta razasutost karakterizira njegovu jedinstvenu poetiku koja se iščitava na svakom njegovom spomeniku. Lirski i realno obrađeni motivi, koji kao da su zaleđeni u trenutku svojih priča, uvijek više oblikovani nego klesani u za to im predviđenim arhitektonskim okvirima, obrađenim do najmanjih pojedinosti, čine ga iznimnim umjetnikom. Riječki će uglednici - investitori koristeći rad što riječkih, a što inozemnih graditelja angažiranih na projektiranju i gradnji njihovih investicija, uzimati iste i kao projektante svojih vječnih počivališta. Osim arhitekata za njihovu gradnju, uposlit će i kipare koji su u Rijeci bili u prolazu, poput Ivana Rendića iz Trsta. Blizina i brojni kontakti koji su se iz Trsta odvijali prema Rijeci, potaknut će 1882. suradnju Ivana Rendića s brojnim riječkim poduzetnicima koja je započela s veleposjednikom Josipom Gorupom, a nastavila se sa obitelji Devet 1885., sa obitelji Gelletich-Bartolich-Nicolaides 1886., sa obitelji Ploech 1887., sa obitelji Frana Pilepića 1890, sa obitelji Antonia Stiglicha 1891., sa obitelji Antuna Bakarčića, obitelji Copaitich- Battaglia i Manasteriotti 1892., te Marijom Schalek i udovicom Tonhausera 1896. Godine 1900. podiže nadgrobni spomenik dr.Stanislavu Dell'Asti-Mohović, zatim Giovanniju Fumi 1902., Đuri Ružiću, Andreji Antiću i obitelji Haramija 1905., Ivanu Tomašiću 1907., obitelji Cozulich de Pecine 1914. te posljednji, Ivanu Smokvini 1915.Svi ti nadgrobni spomenici, mauzoleji ili grobne kapele na sebi nose svoje vlastitosti, ukazujući na Rendićevu neiscrpnu energiju i marljivost, trenutak u njegovom stvaralaštvu,njegovu individualnost. Njegove skulpture i forme su pomno prostudirane. Bio je vješt imitator prirode. Imao je izvrstan osjećaj za detalje koje je predočavao usvojenom visokom tehničkom vještinom obrade materijala. No nažalost njegova likovna čistoća i izražajnost ponekad se znala gubiti u preobilnim količinama i bogatstvu ukrasa i detalja, samo u želji da da još više.Njegovi spomenici u stanju u kojem su danas govore o zaboravu i devastaciji. Govore o zaboravljenom umjetniku čija djela i u ovakvom stanju još uvijek plijene pozornost svojom ljepotom. Ukoliko bismo ova njegova kiparska ostvarenja izdvojili u jedan drugačiji prostor od onoga u kojem se nalaze, vjerujem da bismo onda, u tom novom okruženju, znali uživati u profinjenosti njegove obrade motiva, u njihovoj ljepoti, u realnostima scena obrađenih do najmanjih detalja. Ovako, možda iz razloga što se ova njegova djela nalaze na mjestima gdje jesu, ne dobivaju zasluženu pozornost javnosti. Utonuvši u u zaborav, izgubljene monumentalnosti počinjenim oštećenjima, njegovi će spomenici još jednom ukazati na to kako ljudska nebriga zna ponekad prijeći granicu ljudskoga razuma u kojoj onda vrijeme upleće svoje prste pridonoseći mogućnosti da se nečega možemo samo prisjetiti.

"Behold a Pale Horse": Blessed Mother Teresa of Calcutta and the "Experience of Nothingness"

THE PROBLEM ADDRESSED in this article is experience of nothingness, the feeling of meaninglessness, both as it appears in the experience of Blessed Mother Teresa of Calcutta, and as her experience speaks to that phenomenon in the world today. Mother Teresa, as is now well known, suffered the dark night of the soul for almost fifty years. After the profound consolations by which the Lord drew her into the ministry to poorest of the poor, Mother Teresa suffered a total darkness of the soul until her death, a gift of good a perfect identification with Jesus in his abandonment upon the Cross for sinners and for the poor. Father Brian Kolodiejchuk, MC, believes that this darkness went well beyond the purificatory dark night that most mystics suffer. He believes it was a reparatory darkness, a darkness that helped to complete Jesus's sufferings on the Cross for us sinners, a painful darkness by which he, in his abandonment by the Father, walked among the poor of Calcutta and of the world. (2) God's design, writes Father Kolodiejchuk, [Mother Teresa] was allowed to experience some of the dreadful reality of a life without God, which she likened to hell, the consequence of the ultimate rejection of His love and mercy. experience fueled her unquenchable thirst to save souls by helping each person to know God and His love, and to love Him in return. (3) The nature of Mother Teresa's darkness can be gathered from the following quotation in a letter of hers to her confessor on September 3, 1959. They say people in hell suffer eternal pain because of the loss of God--they would go through all that suffering if they had just a little hope of possessing God.--In my soul I feel just that terrible pain of loss--of God not wanting me--of God not being God--of God not really existing (Jesus, please forgive my blasphemies--I have been told to write everything). That darkness that surrounds me on all sides--I can't lift my soul to God--no light or inspiration enters my soul.--I speak of love for souls--of tender love for God--words pass through my lips--and I long with a deep longing to believe in them.--What do I labour for? If there be no God--there can be no soul.--If there is no soul then Jesus--You also are not true.--Heaven, what emptiness--not a single thought of Heaven enters my mind--for there is no hope.--I am afraid to write all these terrible things that pass in my soul.--They must hurt You [Jesus]. (4) Mother Teresa here compares her spiritual state to the state of the reprobate in hell: the state of the loss of God and of the accompanying pain. She goes further and states that she feels the pain of not believing in God, and that she questions the meaning of her great work in the slums. In fact, she is describing the spiritual condition not only of the Catholic, Hindu, and Muslim poor of Calcutta, but also the spiritual desolation of modern Western man. Later in her vocation, Mother Teresa was to recognize that she had a mission as much to the poverty of the soul of Western man as she did to the poor of the Indian slums. (5) She was already moving toward this point of view in her Nobel Prize acceptance speech in Oslo on December 11, 1979. I ... [visited] a home where they had all these old parents. ... I saw in that home that they had everything ... but everybody was looking towards the door. ... And I turned to the sister and I asked:... How is it that these people who have everything here, why are they all looking towards the door, why are they not smiling? I am so used to the smiles on our people, even the dying ones smile. And she said: This is nearly every day. ... They are hoping that a son or daughter will come to visit them. They are hurt because they are forgotten.... I was surprised in the West to see so many young boys and girls given into drugs, and I tried to find out why. …

'What you cannot imagine': Spirituality in Akram Khan's Vertical Road

This article considers the interface between artistic and spiritual enquiry through an examination of Vertical Road (2010), an ensemble performance work by the British contemporary choreographer Akram Khan. Khan is well known for his cross-cultural explorations, critical appreciation of which has tended to focus on the hybrid nature of his movement vocabulary and aesthetic. This article considers the intercultural nature of his work in terms of the ideas, beliefs and values that it embodies. In particular, it examines Vertical Road in relation to some key tenets of contemporary progressive spirituality. It suggests that Vertical Road provides a poetic and insightful reflection on our contemporary spiritual condition.

Ekspresjonizm Jako „Dobro Wspólne”. O Pierwiastkach Ekspresjonistycznych We Wczesnej Twórczości Poetyckiej Czesława Miłosza / Expressionism as a ‘Common Good’: Expressionist Motifs in Czesław Miłosz ’s Early Poetry

Summary This is an attempt at tracing the expressionist tropes in Czesław Miłosz’s pre-war poetry, identified by reference to a consensual catalogue of distinctive (both thematic and formal) characteristics of literary expressionism, such as the disintegration of identity or fear resulting from the loss of all metaphysical assurance and comfort. If Miłosz’s and the expressionists’ handling of modern man’s spiritual condition are remarkably similar, it should hardly be a surprise for expressionism appears to have functioned as a ‘common good’ of many poetic voices of the nineteen thirties. We can find some of its elements not just in Miłosz’s verse, but also in the work of other poets associated with the group Żagary. What is striking is that the at least some of the expressionist traits of Miłosz’s early poetry seem to be have stood the test of time.

"Foryet it thou, and so wol I": Absolving Memory in Confessio Amantis

"Foryet it thou, and so wol I":Absolving Memory in Confessio Amantis Paul D. Stegner John Gower structures Confessio Amantis on the sacrament of confession and, more particularly, on medieval penitential handbooks in order to treat the problem that "love is falle into discord."1 Confession is doubly inscribed in the Confessio—externally to repair "divisioun" and internally to lead Amans toward self-awareness (pro. 992). Just as Gower's style of "the middel weie" between "lust" and "lore" (pro. 17-19) is grounded in his intent to repair the external division caused by religious, political, and social discord, the poem's penitential structure is designed to remedy the lover's internal division and to function as an "[e]nsample" for readers (pro. 196). Amans identifies his confessional exchanges with Genius as capable of restoring his debilitated senses and providing a means to confess satisfactorily. Indeed, Amans expresses anxiety that his sinfulness has so afflicted his senses that he might fail to deliver a complete confession to Genius. He fears that he might "mistime / Mi schrifte" because he is "destourbed / In al myn herte" and "schal I moche thing foryete" but suggests that he can confess satisfactorily if Genius "my schrifte oppose / Fro point to point . . . / Ther schal nothing be left behinde" (1.220-27). Central to Genius's confessional program, then, is the rehabilitation of Amans's memory. The final events of the Confessio point to the effectiveness of Genius's penitential method in restoring Amans's memory. Amans may continue to be a reluctant penitent after the end of "The Tale of Apollonius," but once Cupid pulls out the arrow from his heart and Venus gives him a [End Page 488] wondrous mirror that reveals his age, he experiences a conversion and asks for and receives absolution from Genius, who explains, "Thou hast ful pardoun and foryifte" (8.2897). He then withdraws "Homward a softe pas y wente" (8.2967). Critics have variously interpreted Amans's memorial state at the conclusion of the Confessio as demonstrating a "regained . . . sense of personal kingdom," because "he now prays, as poet, for common profit, and right use of memory, and good governance" and a reintegrated Augustinian "spiritual memory."2 In such interpretations, the successful restoration of memory at the end of the poem reflects Gower's literary project. Yet for all of Genius's care to revitalize the lover's memory and to reconcile his interior spiritual condition, his absolution of Amans appears to undo this project: "Sone, as of thi schrifte / Thou hast ful pardoun and foryifte; / Foryet it thou, and so wol I" (8.2895-97). Whereas Genius typically associates forgetting with sinful behavior, as in the case of Nebuchadnezzar's Dream, it here becomes a positive, essential mechanism for Gower's reintegration into the Christian economy.3 Genius's command to forget demonstrates the limits of memory: spiritual transformation cannot occur without the appropriate remembering of sin, but the process can only be completed through the productive forgetting of the desire to sin. In this essay, I argue that Gower represents a recuperative form of forgetting in order to signal the difficulty of reconciling auricular confession with narratives of desire, and I reveal the deep pressure between the penitent's memory of past transgressions and his reformation through confession. Forgetting amatory desire functions as a necessary conclusion to Amans's memorial rehabilitation because of Gower's treatment of the complex relationship between confession, amatory desire, and reason. From the prologue to the Confessio, Gower establishes an oppositional relationship between love and reason: "love . . . doth many a wonder / And many a wys man hath put under" (pro. 75-76).4 He figures this [End Page 489] conflict in terms of the tensions between the "lawe of kinde" (natural law), which he associates with Venus and venereal love, and the exercise of right reason (1.31). Gower represents the limitations of kindely love separated from reason by associating it with blind, irrational lust and by defining it as fundamentally implicated in incestuous desire. Incest functions, as C. David Benson observes in his discussion of the brother-sister incest in the "Tale of Canace and Machaire," "not [as] a wild aberration...

EDUCACIÓN Y DESARROLLO HUMANO. UNA PROPUESTA DE EDUCACIÓN HUMANISTA PARA LATINOAMÉRICA.

El objetivode este trabajo consiste en analizar el vínculoentre educación ydesarrollo partiendo de una visión crítica del enfoque antropológico bajo el cual se ha venido orientando la educación en Latinoamérica. Como alternativa al actual modo de enfocar dicha relación, se propone una visión humanista de la educación que reconoce como premisa fundamental la índole espiritual del ser humano, la comprensión de la libertad como liberación de sí mismo y la capacidad de la persona para abordar su propia vida y ayudar a orientar la de los demás según un modo de pensar y de vivir profundamente humano gracias al cultivo de las virtudes intelectuales yéticas. El humanismocívico sirve como trasfondo filosófico-político de esta propuesta humanista de educación.