Journal des économistes, revue mensuelle de la science économique et de la statistique...

From 1882 to 1889 includes the Comptes rendus of the Société de statistique de Paris.

Bulletin de la Société d'économie politique

Mode of access: Internet.

Annales de la Société d'économie politique

Mode of access: Internet.

The Quartier Latin

Journal of the American Art Association of Paris

The Waverley novels /

Binder's title.

Traité de paix entre les Puissances alliees et associées et la Hongrie : Protocole et declaration, du 4 Juin 1920, Trianon = Mirová smlouva mezi mocnostmi spojenými a sdruz̆enými a Mǎdarskem : Protokol a deklarace, ze dne 4 června 1920, Trianon.

At head of title: Poslanecká sněmovna N.S.R.Č. 1920. 1. volebni. 2. zasedani. Příloha k tisku 531.

Commentarius in quattuor libros Sententiarum /

Includes indexes.

Lectura Romana in primum Sententiarum Petri Lombardi /

Includes bibliographical references (p. [208]-211) and indexes.

Sébastien Castellion, sa vie et son œuvre (1515-1563) étude sur les origines du protestantisme libéral français.

Reprint of Paris ed., 1892.

Liste des membres septembre 1859.

Mode of access: Internet.

IDOLATRIA E CONQUISTA: Estudo do conceito de Idolatria na obra de Juan Ginés de Sepúlveda Democrates Alter Tratado de las Justas Causas de la Guerra contra los Indios e sua controvérsia travada com Frei Bartolomé de Las Casas .

Pouco mais de meio século depois da descoberta do Novo Mundo, em plena Conquista espanhola, ocorreria em Valladolid, nos anos de 1550 e 1551, um evento sem precedentes: um debate público protagonizado por duas notáveis personagens, a saber: o Frei dominicano Bartolomé de Las Casas e Juan Ginés de Sepúlveda. Este debate ficou conhecido na História como a Controvérsia de Valladolid, e teve, como principal objetivo, discutir o modo como deveriam ser tratados os índios do Novo Mundo, quais eram os seus direitos e as suas atribuições. Esta tese discute o contexto em que se deu essa controvérsia, suas personagens e, é claro, ela própria, em seus argumentos, modo de exposição e estrutura constitutiva.(AU)

The Romanian Orthodox Church

At first glance, the nationalist ideology of the French Revolution seems to have had little impact on the Orthodox Church in Romanian-speaking territories. Romanians were the predominant inhabitants of the principalities of Wallachia and Moldavia and the neighboring territories of Transylvania (including Crişana, Maramureş and Banat), Bukovina, Bessarabia, and Dobrudja. The majority of ethnic Romanians belonged to the Orthodox faith while their communities were at the intersection of geopo liti cal interests of the Rus sian, Ottoman, and Habsburg empires. In 1859 the Principalities of Wallachia and Moldavia (known as the Old Kingdom between 1866 and 1918) united into a single state under the rule of a local prince. The term "Romania" began to be used by the new state in its of cial documents in 1862. Two years later, the state supported the declaration of a Romanian autocephalous (in de pen dent) church that was recognized by the Ecumenical Patriarchate in 1885. As an integrative part of the Orthodox commonwealth, the church was situated between the competing jurisdictions of the Ecumenical Patriarchate and the Rus sian Orthodox Church, while its declaration of autocephaly followed a pattern in the spread of national churches in Southeastern Europe. From the Treaty of Kuchuk Kainardji of 1774 to the beginning of the Greek War for In de pen dence in 1821, the Romanian principalities were under the suzerainty of the Ottoman Empire, which had full control of their po liti cal and economic affairs. The sultan appointed princes, and the Porte determined their po liti cal and judicial status. The princes were drawn from the "Phanariots," and were directly appointed by the Porte from preponderantly Greek elite rather than the Romanian local elite, the boyars (boieri).1 In each principality, the church was headed by a metropolitan who was under the direct jurisdiction of the Ecumenical Patriarchate. That religion mattered to local population as a means of social cohesion was suggestively depicted by Anatole de Demidoff, an En glish traveler in the region in 1837. Arriving in Bucharest, the capital of Wallachia, he claimed that: I know of no city in Europe in which it is possible to find more agreeable society, or in which there is a better tone, united with the most charming gaiety⋯. Religion, which is here of the schismatic Greek creed, does not, properly speaking, hold any great empire over the minds of the Wallachian people, but they observe its outward forms, and particularly the austerities of fasting, with scrupulous exactitude. The people are seen to attend divine ser vice with every sign of respect, and the great number of churches existing in Wallachia, bear witness to the ardent zeal with which outward worship is honored.2 The Romanian Orthodox Church was a national institution, closely linked to social, economic, and po liti cal structures. In most cases, Orthodox hierarchs were appointed from the families of boyars, thus ensuring a close relationship with the state authorities and its policies. As one of the largest landowners in the principalities, the church had a prime role in administrating healthcare and education. Although the majority of the clergy was uneducated, it dispensed both ecclesiastical and civil justice and in many cases worked closely with boyars in local administration.3 The lower clergy not only contributed directly to the economy but also benefited from tax privileges. Some small villages had an unusually high proportion of clergy in comparison to the overall population. For example, in 1810, Stənisləveşti, a village in the south of Wallachia, was composed of eleven houses and had two priests, five deacons, and three cantors; similarly, the Frəsinet village of nineteen houses had two priests and five deacons.4 Although these cases were exceptional, they indicate both the economic value of being a member of the clergy and the wider canonical dimension of church jurisdiction. The special status of the clergy was reflected not only at lower but also at higher levels. Bishops and metropolitans engaged with state policy and in many cases opposition to the authorities led to the loss of a spiritual seat. The metropolitan of each principality worked with the prince and was president of the divan, the gathering of all boyars. He held the right to be the first person to comment on state policy and to make recommendations when the prince was absent. The metropolitan replaced the prince when the principality had no political ruler, such as in the cases of Metropolitan Veniamin Costachi of Moldavia in 1806 and Metropolitan Dositei Filitti of Wallachia, while the bishops of Buzəu and Argeş were members of the provisional government during the Rus sian occupation of the principalities in 1808. The higher clergy had both religious and political prerogatives in relation to foreign powers as evident in their heading of the boyars' delegation to peace negotiation between the Rus sian and Ottoman empires at Focşani in 1772 and addressing memoranda to the Austrian and Rus sian governments in 1802.5 The primary role of the church in the principalities of Moldavia and Wallachia was paralleled by the national mobilization of Orthodox communities in the neighboring territories that had Romanian inhabitants. Although throughout the region Orthodox communities were incorporated into church structures as part of the Habsburg, Austrian or Rus sian empires, the nineteenth century was characterized by the leadership's search for political autonomy and the building of a Romanian national identity. The Orthodox communities outside the Old Kingdom maintained relations with the faithful in principalities across the Carpathian Mountains and the Dniester River and sought support in their struggle for political and religious rights.

O erro produzido pelo aluno no contexto pedagógico: uma luz ou uma pedra no meio do caminho?

Student’s mistakes as viewed in a didactic and pedagogical perspective are a phenomenon inevitably observed in any context in which formal teaching-andlearning processes are taking place. Researchers have shown that such mistakes are viewed most of the times as undesirable and often as a consequence of lack of attention or poor commitment on the part of the student and rarely considered didactically useful. The object of our reflections in this work is exactly those mistakes, which are born in the entrails of the teaching-and-learning processes. It is our understanding that a mistake constitutes a tool which mediates knowledge and may therefore become a strong ally of the instructor’s actions in her/his teaching tasks and thus should be taken into the teacher’s best consideration. Understanding a mistake as so, we postulate that the teacher must face it as a possibility to be exploited rather than as a negative occurrence. Such an attitude on the part of the teacher would undoubtedly render profitable didactic situations. To deepen the understanding of our aim, we took a case study on the perception of senior college students in the program of Mathematics at UFRN in the year 2009, 2nd term. The reason of this choice is the fact that Mathematics is the field presenting traditionally the poorest records in terms of school grades. In this work we put forth data associated to ENEM1 , to the UFRN Vestibular2 and the undergraduate courses on Mathematics. The theoretical matrixes supporting our reflections in this thesis follow the ideas proposed by Castorina (1988); Davis e Espósito (1990); Aquino (1997); Luckesi (2006); Cury (1994; 2008); Pinto (2000); Torre (2007). To carry out the study, we applied a semi-structured questionnaire containing 14 questions, out of which 10 were open questions. The questions were methodologically based on the Thematic Analysis – One of the techniques for Content Analysis schemed by Bardin (1977) – and it was also used the computer program Modalisa 6.0 (A software designed by faculties the University of Paris VIII). The results indicate that most of the teachers training instructors in their pedagogical practice view the mistakes made by their students only as a guide for grading and, in this procedure, the student is frequently labeled as guilty. Conclusive analyses, therefore, signal to the necessity of orienting the teachers training instructors in the sense of building a new theoretical contemplation of the students’ mistakes and their pedagogical potentialities and so making those professionals perceive the importance of such mistakes, since they reveal gaps in the process of learning and provide valuable avenues for the teaching procedures.

La presencia del "flâneur" en "Tetralogie der Erinnerung" de Dieter Forte

Reflejando la ciudad moderna, el flâneur se encuentra atrapado entre dos tiempos: el presente, que se transforma continuamente, y el pasado, que permanece en forma de vestigios materiales. Desde su aparición en la literatura, la trayectoria del flâneur va ligada a los principales cambios históricos, sociales y culturales, que se plasman en distintas texturas urbanas. En todas ellas ejerce una función de nexo entre la ciudad antigua y la nueva que se superpone. El objeto del presente artículo es analizar la evolución de esta figura histórico y literaria como punto de partida para interpretar la obra en prosa Tetralogie der Erinnerung (1992-2004) de Dieter Forte.

Indigenous Māori values and perspectives to inform freshwater management in Aotearoa-New Zealand

In response to widespread water quality and quantity issues, the New Zealand Government has recently embarked on a number of comprehensive freshwater management reforms, developing a raft of national discussion and policy documents such as “Freshwater Reform 2013 and Beyond” and a National Policy Statement for freshwater management (NPS-FM 2014). Recent resource management reforms and amendments (RMA 2014), based on previous overarching resource management legislation (RMA 1991), set out a new approach and pathway to manage freshwater nationwide. Internationally, there is an increasing trend to engage with indigenous communities for research and collaboration, including indigenous groups as active participants in resource management decision making. What is driving this change toward more engagement and collaboration with indigenous communities is different for each country, and we document the progress and innovation made in this area in New Zealand. The indigenous rights of Māori in New Zealand are stated in the 1840 Treaty of Waitangi and in many forms of New Zealand's legislation. Local and central governments are eager to include local indigenous Māori groups (iwi/hapū) in freshwater management planning processes through meaningful engagement and collaboration. Key to the success of collaborative planning processes for Māori are enduring relationships between local government and Māori, along with adequate resourcing for all partners contributing to the collaborative process. A large number of shared governance and management models for natural resource management have emerged in New Zealand over the past 20 years, and some recent examples are reviewed. We provide some discussion to improve understanding and use of the terms used in these management models such as cogovernance, comanagement, and coplanning, and describe some of the more important frameworks and tools being developed with Māori groups (e.g., iwi/hapū), to strengthen Māori capacity in freshwater management and to support good collaborative process and planning.