Dancing in translation: Irina Brook’s mise en scène of 'Danser à Lughnasa', Jean-Marie Besset’s translation of Brian Friel’s 'Dancing at Lughnasa'

This essay contributes to debates about theatre and cross-cultural encounter through an analysis of Irina Brook’s 1999 Swiss / French co-production of Irish playwright Brian Friel’s Dancing at Lughnasa, in a French translation by Jean-Marie Besset. While the translation and Brook’s mise en scène clearly identified the source text and culture as Irish, they avoided cultural stereotypes, and rendered the play accessible to francophone audiences without entirely assimilating it to a specific Swiss or French cultural context. Drawing on discourses of theatre translation, and concepts of cosmopolitanism and conviviality, the essay focuses on the potential of such textual and theatrical translation to acknowledge specific cultural traces but also to estrange the familiar perceptions and boundaries of both the source and target cultures, offering modes of interconnection across diverse cultural affiliations.

Trends in adult body-mass index in 200 countries from 1975 to 2014: a pooled analysis of 1698 population-based measurement studies with 19·2 million participants

Background Underweight and severe and morbid obesity are associated with highly elevated risks of adverse health outcomes. We estimated trends in mean body-mass index (BMI), which characterises its population distribution, and in the prevalences of a complete set of BMI categories for adults in all countries. Methods We analysed, with use of a consistent protocol, population-based studies that had measured height and weight in adults aged 18 years and older. We applied a Bayesian hierarchical model to these data to estimate trends from 1975 to 2014 in mean BMI and in the prevalences of BMI categories (<18·5 kg/m2 [underweight], 18·5 kg/m2 to <20 kg/m2, 20 kg/m2 to <25 kg/m2, 25 kg/m2 to <30 kg/m2, 30 kg/m2 to <35 kg/m2, 35 kg/m2 to <40 kg/m2, ≥40 kg/m2 [morbid obesity]), by sex in 200 countries and territories, organised in 21 regions. We calculated the posterior probability of meeting the target of halting by 2025 the rise in obesity at its 2010 levels, if post-2000 trends continue. Findings We used 1698 population-based data sources, with more than 19·2 million adult participants (9·9 million men and 9·3 million women) in 186 of 200 countries for which estimates were made. Global age-standardised mean BMI increased from 21·7 kg/m2 (95% credible interval 21·3–22·1) in 1975 to 24·2 kg/m2 (24·0–24·4) in 2014 in men, and from 22·1 kg/m2 (21·7–22·5) in 1975 to 24·4 kg/m2 (24·2–24·6) in 2014 in women. Regional mean BMIs in 2014 for men ranged from 21·4 kg/m2 in central Africa and south Asia to 29·2 kg/m2 (28·6–29·8) in Polynesia and Micronesia; for women the range was from 21·8 kg/m2 (21·4–22·3) in south Asia to 32·2 kg/m2 (31·5–32·8) in Polynesia and Micronesia. Over these four decades, age-standardised global prevalence of underweight decreased from 13·8% (10·5–17·4) to 8·8% (7·4–10·3) in men and from 14·6% (11·6–17·9) to 9·7% (8·3–11·1) in women. South Asia had the highest prevalence of underweight in 2014, 23·4% (17·8–29·2) in men and 24·0% (18·9–29·3) in women. Age-standardised prevalence of obesity increased from 3·2% (2·4–4·1) in 1975 to 10·8% (9·7–12·0) in 2014 in men, and from 6·4% (5·1–7·8) to 14·9% (13·6–16·1) in women. 2·3% (2·0–2·7) of the world's men and 5·0% (4·4–5·6) of women were severely obese (ie, have BMI ≥35 kg/m2). Globally, prevalence of morbid obesity was 0·64% (0·46–0·86) in men and 1·6% (1·3–1·9) in women. Interpretation If post-2000 trends continue, the probability of meeting the global obesity target is virtually zero. Rather, if these trends continue, by 2025, global obesity prevalence will reach 18% in men and surpass 21% in women; severe obesity will surpass 6% in men and 9% in women. Nonetheless, underweight remains prevalent in the world's poorest regions, especially in south Asia.

Da psicogênese a sociogênese: por uma interação radical no modelo dialético de Jean Piaget

A ideia central "desta tese é que a interação dialética entre o sujeito e o meio, que constitui a base do modelo teórico piagetiano deverá necessariamente ser uma interação radical. Partindo de uma observação do próprio Piaget de que na psicologia e epistemologia genéticas a relação de conhecimento havia sido estudada prioritariamente a partir do sujeito, deixando de ser explorada a partir do objeto, esta tese procura desenvolver as possibilidades abertas por esta exploração, quando se considera a expressão "meio" em sua concepção mais abrangente, incluindo não apenas objetos f1sicos, mas também e inclusive objetos sociais Discutindo a crítica sociológica feita ao modelo piagetiano que o critica por ter omitido a dimensão social em sua formulação, esta tese defenderá a hipótese de que não teria havido omissão: a dimensão social estaria embutida no próprio conceito de interação. Com base em argumentos antropológicos sobre a descontinuidade do espaço são efetuadas séries de generalizações que afinal, sugerem um enriquecimento da teoria piagetiana entendida a partir do objeto. As proposições desse novo modelo fornecem a base para sua aplicação no encaminhamento de problemas cognitivos sociais e psicossociais: é feita uma discussão critica aprofundada do debate sobre a inteligência da criança brasileira marginaliza da travado entre as equipes da Universidade de são Paulo e da Universidade Federal de Pernambuco; a análise -deste debate permite, por sua vez, trazer a construção cognitiva para um referencial antropológico e político. A tese se encerra indicando a correlação da psicogênese e sociogênese compreendidas a partir do modelo construído com a psicologia comunitária e a análise institucional.

A fenocopia orgânica e seu equivalente cognitivo em Jean Piaget

Postulando a unidade do domínio vital, Jean Piaget formula a tese da continuidade entre os níveis biológico e psicológico e hipotetiza uma correspondência funcional entre processos evolutivos da natureza orgânica e psicogenese de estruturas cognitivas. No âmbito dos mecanismos evolutivos, o epistemólogo propõe um modelo explicativo para a fenocópia, processo que ele define como substituição de variações fenotípicas devidas a fatores exógenos por variações genotípicas determinadas de modo endógeno. Segundo o autor, existiria um equivalente cognitivo da fenocópia, o qual é concebido como um processo psicológico são discutidos os fundamentos teóricos do modelo biológico elaborado pelo autor e são apresentadas suas hipóteses explicativas para a fenocópia. são examinadas as críticas que os biólogos dirigiram ao modelo piagetiano e são analisadas as relações entre as fenocópias orgânica e cognitiva são então avaliadas, no terreno da Psicologia Cognitiva, eventuais implicações das objeções lançadas contra o modelo biológico de Piaget. Verifica-se que as relações entre os dois processos reduzem-se a analogias e que as críticas e explicações alternativas à hipótese piagetiana não se aplicam de modo imediato à psicogênese dos conhecimentos, embora comportem consequências epistemológicas para a abordagem biológica da formação dos conhecimentos.

O preceptor do Emílio e a autodefinição de Jean-Jacques Rousseau como educador

MEDEIROS, Ana Luiza; RODRIGUES, Marta Bezerra. O preceptor do Emílio e a autodefinição de Jean-Jacques Rousseau como educador. In: CONGRESSO LUSO-BRASILEIRO DE HISTÓRIA DA EDUCAÇÃO, 9., 2012, Lisboa. Atas... Lisboa: Instituto de Educação da Universidade de Lisboa, 2012. p. 3783-3788.

O conceito de liberdade em o ser e o nada de Jean-Paul Sartre

This dissertation aims to address the concept of freedom from the perspective of the French philosopher Jean-Paul Sartre with reference to the main work Being and Nothingness. After presenting the concept of freedom we will try to show that it is related to the notion of responsibility, which will lead, ultimately, to define the Sartrean philosophy as a philosophy of action. In the first chapter we will present in passing the phenomenology of Edmund Husserl, philosopher from which Sartre will develop his concept of freedom. The Husserlian notion of consciousness (intentionality) is the way to develop his analysis of Sartre phenomenon of being. From this analysis Sartre submits their concepts of being in-itself and being for-itself. Being initself is defined as the things of the world devoid of consciousness, are the things that surround us. The In-itself has as its main brand positivity: it is what it is, is all that can be said about him. In turn being For-itself is the very being of man, which differs radically from the In-itself. The For-itself has as its main intentionality, ie, its ability to project outside itself in existence. That's when Sartre shows that this type of being realizes its existence on the basis of a constant nihilation. Here comes the notion of anything. Among the relations of the For-itself with the surrounding world stands a very special: relationship between consciousnesses. It is when we discuss the issue of another. Intersubjectivity, through sartrean analysis of look, show that the For-itself assumes a new existential dimension: the being-for others. That's when Sartre will emphasize his notion of conflict. The conflict in intersubjectivity would come from the fact that you want to take another- For-itself as an object. Given this we will analyze what Sartre called the concrete relations with others. The philosopher submit such relations in the form of ducts and conduits assimilation of ownership. In the first my-self to try to "get lost" in the consciousness of another, ownership of my conduct in-itself tries to "take ownership" of the subjectivity of the other and try to treat others as things, as objects. In this sense Sartre examines the experiences of love, masochism, indifference, desire and sadism. Following this route we will enter the land of freedom itself, which is the major theme of our work. Since Sartre defines the For-itself as a being that is projected to create your way of being, it can only define it as freedom. The freedom of the For-itself is taken in terms of autonomy of choice. Once the For-itself has no way of being a thing as being in-itself, it just may be picking up, that is, making your being. Here Sartre speaks of the anguish that would be the symptom of freedom itself. The fact that the For-itself have to choose on whether the call as one being distressed. However, in most cases the For-itself tries to escape from the anguish of freedom and takes refuge in bad faith. After setting the man (For-itself) as freedom Sartre defends that he is totally responsible for what he does of himself. Once the philosopher holds that man is not predetermined, ie, does not have an a priori essence, his philosophy has as its basic assumption the action. If Sartre argues that the For-itself must constantly choose your way of being, the action is the basis on which man will exercise his own freedom. In this sense we conclude the work with an approach to work Existentialism is a Humanism, which represent the entry of the philosopher on the practical aspects of life

O estranho testamento de um vigário de província: as memórias de Jean Meslier

En 1762, Voltaire publie un petit livre intitulé Extraits des sentiments de Jean Meslier. Il s'agit d'um abregé des Mémoires de Jean Meslier qui circulaient comme littérature clandestine dans la première moitié du XVIIIe, siècle, sous forme de copies manuscrites. L'interêt de Voltaire pour ces Mémoires est compréhensible. Elles dénoncent toute religion comme imposture et fausseté et annoncent une philosophie matérialiste et athéiste. Quel rôle cet obscur vicaire de province aura exercé dans la constitution de la philosophie des lumières?

Ética em Jean Burlamaqui e o ensino conimbricense do direito natural

Apresentamos o tratado de direito natural Jean Burlamaqui, utilizado nos seminários e ensino de filosofia em Portugal, por volta de 1770. Nosso texto expõe as principais noções morais de sua teoria jusnaturalista, com objetivo de destacar como ela ajudou a configurar então os pressupostos para a reflexão política portuguesa.

Effects of nitrate and phosphate availabilities on growth, photosynthesis and pigment and protein contents in colour strains of Hypnea musciformis (Wulfen in Jacqu.) J.V. Lamour. (Gigartinales, Rhodophyta)

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

As relações sociais para Jean Piaget: implicações para a educação escolar

Pós-graduação em Educação Escolar - FCLAR

A arte de educar entre a mimese e o sublime: considerações a partir de Theodor W. Adorno e Jean François Lyotard

Pós-graduação em Educação - FFC