O rapto de Europa: uma comparação entre Ovídio e Ticiano

In Metamorphoses, the Roman poet Ovid tells the tale of the transformation of Jupiter into a bull to seduce the Phoenician princess Europa. During Renaissance, as is well known, Western civilization fostered an intense renewal of its values under the clear influence of Greco-Roman culture. Ovid, whose fame had not ceased throughout the Middle Ages, became then even better known, and especially his poem Metamorphoses turned into a remarkable source of inspiration not only to literature but also to fine arts and their new humanistic conception. Thus, the episode of the abduction of Europa received a dramatic pictorial expression in the broad brush strokes of the Venetian master Titian Vecellio, who interpreted several classical myths in his canvases at the height of his creative maturity. There are many and obvious relationships in the verses of the ancient Latin poet and the picture of the Italian Renaissancist. In Metamorphoses, the mythical account is described in so many details and set in such an expressive poetic that Titian could take Ovid´s narrative as a model for painting “The Rape of Europa”, doing a true exercise in intersemiotic translation by interpreting verbal signs through pictorial signs.

The Amplifier - v. 2, no. 14

In this issue...Dean Adami, M club, Red Rock, Bernice, Montana, Mineral Club, Mines Football, Sam Worcester, Professor Laity, Western Civilization class

La difícil otredad americana : la disputa por las imágenes y el conflicto por los nombres

Desde que Europa se encontró con aquellos territorios que denominó «América», se ha venido desarrollando una historia de desencuentros y conflictos que aún no se detiene. Apelando a la recepción del “mito" en Occidente, se indaga sobre las influencias que este tendría en la conformación de las imágenes de identidad que a partir de él se hacen sobre América. Se fija la atención en la cuestión de las imágenes que proliferan y de las disputas en torno al modo de dar nombres a estos territorios, como un locus privilegiado desde donde rastrear las conflictividades implícitas en el ser que somos.

La disolución de lo arquitectónico : recorridos por la dOCUMENTA (13)

La comisaria de la última edición de la documenta de Kassel en 2012, Carolyn Christov-Bakargiev, resumió su planteamiento expositivo con el concepto de “no tener concepto”. Este posicionamiento se puede interpretar como una contradicción o como la voluntad de superar el marco discursivo. Entender la materialización de esta proposición en la dOCUMENTA (13) es un viaje al centro del individuo, construido en torno a la necesidad de ser o de tener una voz, y el anhelo de no ser o evitar agotarse en esa voz. La dOCUMENTA (13) da por hecho el colapso de la civilización occidental y se plantea como un espacio para propiciar el acontecimiento de su recuperación. El lugar en sí adquiere unas dimensiones metafísicas; límite entre el principio y el fin de la existencia. Ese territorio se puede recorrer desde la experiencia del visitante o desde la idea de los organizadores del evento. Para comprenderse mejor, la interpretación del usuario se desdobla, en lo que se percibe inmediatamente y lo que se piensa después. El primer recorrido es la experiencia estética extra-corporal de un no-individuo. El segundo camino es la invención de un sujeto que contempla cómo el ser que habita un mundo racional desaparece en un mundo especular e intenta encontrarse en el origen. El último itinerario es la expresión propia de la dOCUMENTA (13). Lo que dice de sí misma es la justificación del equipo curatorial; lo que siente es la superación de su discurso en el cuerpo del escritor Vila-Matas; lo que es lo encuentra en su memoria. ABSTRACT The commissioner of the 2012 edition of dOCUMENTA in Kassel, Carolyn Christov-Bakargiev, summed up her approach to exhibiting with the concept of "not having a concept". This standpoint could be viewed as a contradiction or as evidence of the will to overcome the discursive framework. Understanding the materialisation of this proposition at dOCUMENTA (13) is a journey to the centre of the individual, built around the need to be or to have a voice, and the desire to not be or to avoid exhausting oneself in that voice. The collapse of Western civilization serves as a starting point for dOCUMENTA (13), and the exhibition is conceived as a space for promoting its recovery. The venue itself acquires metaphysical dimensions; the boundary between the beginning and the end of existence. The exhibition can be viewed from different standpoints: through the experience of the visitor or through the idea of the organisers of the event, whilst a personal visit unfolds to provide a deeper understanding; that which is perceived immediately and that which is unveiled through subsequent reflection. The first viewpoint represents the aesthetic, extracorporeal experience of a non-individual. The second is the invention of a subject that contemplates how the being that inhabits the rational world disappears into the world of reflections and tries to return to the origin. The final itinerary is the expression of dOCUMENTA (13) itself. What it says of itself is the justification of the curatorial team; what it feels is the surpassing of its discourse in the body of the writer Vila-Matas; what it is can be found in its memory.

Recent developments in European thought; essays arranged and ed.

"This volume, like its two predecessors ['The unity of western civilization' and 'Progress'] arises from a course of lectures delivered at a summer school at Woodbrooke, near Birmingham, in August, 1919."

CAPITALISMO COMO RELIGIÃO: Uma crítica a seus fundamentos mítico-teológicos.

Seria possível compreender o capitalismo como religião? Nos marcos categoriais da Modernidade, baseada na racionalização e na secularização, relacionar economia e religião é um contrassenso. O capitalismo é sistema econômico secular, portanto sem relação com religião. Entretanto, se a crítica do capitalismo como religião não se reduz a uma simples metáfora, é necessário encontrar conceitos alternativos que captem a força teórica desta articulação. Que tipo de quadro analítico desvela os limites da razão instrumental em explicitar o funcionamento religioso do capitalismo? A profundidade crítica de capitalismo como religião advém justamente da junção intrigante entre a análise racional do funcionamento estrutural do capitalismo (fetiche) com a dimensão subjetiva que o impulsiona como motivação (espírito). Mesmo sendo um sistema racional e não-religioso, que submete a vida humana a suas leis internas desprovidas de qualquer sentido humano, o capitalismo desenvolve não-intencionalmente na interação humana uma estrutura de funcionamento com fundamento mítico-religioso sacrificial. As relações humanas são mediadas pelas mercadorias, em que o consumo adquire um aspecto central na significação da vida e na reprodução simbólica da sociedade. Na produção e distribuição de mercadorias, o processo de violência que explora, exclui e mata é o mesmo que gera fascínio e adesão. A expressão visível deste espírito não está mais nas tradicionais instituições religiosas, mas no próprio capitalismo. Benjamin afirma que o capitalismo substitui a religião. É uma crítica de um sistema de culpabilização das vítimas e dos próprios capitalistas, na medida em que estes nunca acumulam de modo infinito e pleno. É uma denúncia dos elementos míticos que geram legitimação religiosa para o fascínio que oculta a barbárie. Os teólogos da Escola do DEI também articulam sua teoria com finalidade crítica, numa abordagem teológica que procura discernir e criticar a idolatria no mundo de hoje. Buscam entender os mecanismos de produção de morte com a culpabilização das vítimas como sacrifício necessário em nome da esperança de redenção. O discernimento teológico de idolatria do capital supõe um tipo de razão teológica de caráter não-confessional que, superando os limites da epistemologia moderna, explicite a contradição dos pressupostos da civilização moderna ocidental. Revela o papel do pensamento mítico-teológico na ocultação do caráter sacrificial e sedutor do espírito do capitalismo. Ao mesmo tempo, enfatiza a necessária superação da interpretação positivista da religião ao criticar o reducionismo da epistemologia moderna na identificação da razão instrumental com a racionalidade humana. Renova o instrumental analítico da configuração espiritual do Capitalismo e vislumbra as brechas de sua superação.

Making sense of violence: a study of narrative meaning

Dramatized violence has been a feature of entertainment in western civilization throughout history. The function of film violence is explored and compared to violence encountered in real life. The role of narrative in individuals' meaning-making processes is also investigated. Six adults were individually interviewed using a semi-structured schedule and narrative analysis was implemented. The findings revealed that real life violence is experientially distinct from film violence but narrative was found to be central to participants' quest for the meaning of violence in both contexts. The narrative framework of violence and whether it is justifiable were fundamental to participants' understanding. The function of violent film was found to be multifaceted: it can teach viewers about the consequences of violence; it allows them to speculate about their own and others' reactions to violence; and it provides an opportunity to experience something which is ordinarily outside of our experience in order to satisfy our human existential needs.

Ageing and Imperial Mobility in the British Novel, 1845–1945

Thesis (Ph.D.)--University of Washington, 2016-08

Lecture by Thomas Hoving, given at Florida International University, September 19, 1997

Thomas Hoving discusses his book "Greatest works of art of Western civilization", his inspiration for the book and some of the art pieces in the book. Introduction by Dahlia Morgan.

Retro-Neoliberalism: Elite Counter-Protest in Latin America, 1940-1975

This research challenges the origin story of neoliberalism in Latin America. Drawing on archival data from the Mont Pèlerin Society and the personal archives of leading but neglected figures in the post-war push to rebuild economic liberalism, I present a historical geography of elite counter-protest that both predates and broadens the generally accepted “birth” of neoliberalism in 1970s Chile. Beginning in the 1940s, Latin American elites found common cause with key figures from economic liberalism’s most radical wing: the Austrian School. While existing literature links the onset of neoliberalism in Chile to the Austrian School, particularly with respect to the School’s influence on the early Mont Pèlerin Society, this dissertation is the first comprehensive inquiry to place the Austrian tradition in the ideational and organizational landscape of Latin America. Embracing a new mission that promised to save the soul of Western civilization, Latin America’s retro-neoliberal leaders collaborated with transnational actors to build a network of Austrian-inspired think-tanks and institutes of higher learning in the region. These organizations, in turn, served as recruiting mechanisms to found the Hispanic quarter of the Mont Pèlerin Society, which was dominated not (as might be assumed) by Chileans, but rather by retro-neoliberal elites from Mexico, Argentina, Guatemala, and Venezuela. By 1975, when scholars began analyzing how a run-of-the-mill economics department had been transformed into a bastion of free-market thinking in Chile, an entire neoliberal university was up and running in Guatemala, exposing all students, regardless of discipline, to the Austrian tradition – the crowning achievement of Latin America’s retro-neoliberal network. Investigating, and accounting for, the development and impact of this initiative sheds new light on the neoliberal landscape in Latin America, and raises important questions for the study of neoliberalism more broadly.

Diverticulosis y relación con el consumo de fibra en pacientes del Hospital Universitario de la Samaritana

Introducción: La diverticulosis es la condición más frecuentemente encontrada en la colonoscopia, condición asintomática, con un alto costo para el sistema de salud. Diversos factores han demostrado estar en relación con la aparición de la enfermedad. En nuestra población, esta información se desconoce; el objetivo del estudio es la caracterización de la población con diverticulosis y su relación con la frecuencia de la ingesta de fibra. Materiales y Métodos: Estudio observacional prospectivo de corte transversal con componente analítico. Realizado a todas las personas que asistieron al HUS a realización de colonoscopia entre Noviembre de 2015 y Abril de 2016. Se recolectaron datos de la frecuencia de fibra ingerida a través de entrevistas basadas. Resultados: Se estudiaron 278 personas, 55.7% mujeres. La prevalencia de diverticulosis fue de 21.58%, siendo más frecuente en mujeres ( 66,7%), 31% entre los 71-80 años, 2,16% tenían antecedente familiar de diverticulosis; principal sitio de afectación fue colon sigmoide en las mujeres y el colon descendente en los hombres. En las personas con diverticulosis el consumo de harina de trigo fue mayor (91,67% vs 86,7%), mientras el consumo de frutas fue mayor en las personas que no presentaron diverticulosis (83,49% vs 78,33%). Conclusiones: La prevalencia de diverticulosis es similar a lo reportado en la literatura. Así mismo se encontró un mayor consumo de fibra en la población sin divertículos lo que hace pensar que a pesar de que esta condición es multifactorial , el consumo de mayores cantidades de fibra puede prevenir la aparición de la misma

El relativismo cultural y su tutela jurídica en el sistema internacional de protección de los derechos humanos

ResumenEste trabajo pretende abordar desde un enfoque deductivo, el fenómeno del relativismo cultural. Es así como se parten de las premisas teóricas y conceptuales de lo que se entiende por este tipo de relativismo, su contraste con los derechos humanos de alcance universal, hasta llegar a su implementación a través de diferentes normas internacionales. Se analizarán las principales fuentes, consistentes en tratados, conferencias y declaraciones, en las que se visualiza la tutela y defensa del relativismo cultural. Finalmente, se reflexionará en torno a la efectividad de la salvaguarda de esta modalidad de relativismo y las particularidades propias de cada una de las fuentes jurídicas y políticas invocadas. Palabras clave: relativismo cultural, cultura, civilización occidental, libertad cultural, derechos humanos, universalismo, tratados internacionales, pacto internacional de derechos económicos, sociales y culturales, convención internacional de la eliminación de todas las formas de discriminación racial, Conferencia Mundial de Derechos Humanos, Declaración de Durban, Organización internacional del Trabajo, UNESCO.AbstractThis paper attempts to deal with, from a deductive approach, the phenomenon of cultural relativism. This is how it starts from the theoretical and conceptual foundations of what is understood by this kind of relativism, its contrast with the universal human rights reaching, to its implementation through various international standards. It analyzed the major sources,consisting of treaties, conferences and declarations, which displays the protection and defenseof cultural relativism. Finally, it reflects on the effectiveness of safeguarding this kind of relativism and the particularities of each of the legal and political sources cited.Keywords: Cultural relativism, Culture, Western Civilization, Cultural Freedom, Human Rights, Universal, International treaties, The International Covenant on Economic, Social and Cultural, International Convention on the Elimination of All Forms of Racial Discrimination, World Conference on Human Rights, International Labour Organization, UNESCO. 

A sketch of modern history : from the destruction of the western empire, A.D. 476, to the close of the year 1818 : together with a concise view of the rise and progress of the arts and sciences, and of civilization in Europe ... /

Mode of access: Internet.

The Rasikajy civilization in northeast Madagascar: a pre-European Chinese community?

Archaeological excavations in northern Madagascar during the first half of the 20th century have revealed the presence of a former prosperous civilisation known as the Rasikajy civilisation. Little is known about the origin of this civilisation and how and when they first arrived in Madagascar. The most striking evidence for the Rasikajy civilisation comes from excavations at a necropolis in Vohemar located along the northeast coast, where more than 600 tombs containing spectacular objects were unearthed in the 1940s (Vernier & Millot 1971). The findings in the tombs included, amongst others, Chinese ceramics, silver and gold jewellery, iron weapons, glassware, bronze mirrors and chlorite-schist objects (ibid.). The latter objects were produced from chlorite schist mined at quarries in northern and eastern Madagascar and there is evidence that jewellery and iron objects were also produced by the Rasikajy from locally available raw material. Chlorite-schist objects have not only been found in coastal sites in Madagascar, but also in the Comores and eastern Africa suggesting an active engagement of the Rasikajy in western Indian Ocean trade. Our re-evaluation of published literature on archaeological sites in northern Madagascar indicates that the majority of Chinese ceramics found in the tombs at Vohemar dates from the 15th and first half of the 16th century with some dating back to the 14th century or earlier. Our comparative analysis of burial objects at Vohemar shows that locally produced chlorite-schist tripod vessels exhibit remarkable resemblances to ancient Chinese bronze ritual tripod vessels. The objects encountered in the tombs and their positions with respect to the body indicate that the Rasikajy practiced burial rites similar to those practised in the past in China. Our re-evaluation of the literature suggests that communities with Chinese roots were present in northeastern Madagascar prior to the arrival of the first Europeans in 1500 and participated in the Indian Ocean trade network. The demise of the Rasikajy civilisation seems to have occurred in the second half of the 16th century when production of chlorite-schist objects ceased. It is still unclear why this occurred.

The incubation of western culture in the Middle East; a George C. Keiser Foundation lecture delivered in the Coolidge Auditorium of the Library of Congress, March 29, 1950.

Mode of access: Internet.