Pensamento confundente e corpo na antropologia oriental e na educação inclusiva

Tendo como referencial estudos sociológicos e antropológicos, o artigo examina e discute - a partir do conceito de "pensamiento confundente" (Ortega y Gasset)- a interação interior/exterior do ser humano. Nesse quadro, o peculiar conceito japonês de corpo, Mi, muito mais amplo do que o corpo da tradição ocidental e que supera sua dicotomia mente / corpo, é apresentado (por meio de provérbios, locuções e expressões idiomáticas) e discutido. A partir dessa base, o artigo discute algumas possíveis consequências para a Pedagogia, especialmente a questão da educação inclusiva das escolas públicas

“Catolicismo insaciável”: dos dogmas às representações sociais

Among the various forms of catholicism, "insatiable catholicism" (expression coined by the spanish philosopher Julián Marías) holds a special position. It claims (like the most of Islamic world) that in the final analysis faith should more or less directly rule the world. Based on some remarks of Moscovici, this article examines, from a group of an Orkut community, some social representations and how they arise in the special realm of social networking sites.De entre las diferentes formas de catolicismo, el "catolicismo insaciable" (expresión creada por Julián Marías) es de especial interés. Como la tendencia dominante en el pensamiento islâmico, el "catolicismo insaciable" pretende, en último análisis, que la fe deba – de modo mas o menos directo – gobernar el mundo. Tomando como base algunas observaciones de Moscovici, este artículo examina, a partir de un grupo de una comunidad de Orkut, algunas representaciones sociales y su modo de surgimiento en ese ámbito especial de las redes sociales de Internet.Dentre as várias formas de catolicismo, o "catolicismo insa­ciável" (expressão cunhada por Julián Marías, filósofo espanhol) ocupa um lugar especial. Como a tendência dominante no pensamento islâmico, ele pretende, em última análise, que a fé deve – de modo mais ou menos direto – governar o mundo. Com base em algumas observações de Moscovici, este artigo examina, a partir de um grupo de uma comunidade do Orkut, algumas representações sociais e seu modo de surgimento nesse âmbito especial das redes sociais da Internet

Important parameters in the detection of left main trunk disease using stress myocardial perfusion imaging

SummaryObjectivesWe sought noninvasively to diagnose left main trunk (LMT) disease using myocardial perfusion imaging (MPI).MethodsFive hundred and eight patients with suspected coronary artery disease (CAD) underwent both stress MPI and coronary angiography. The extent and severity of perfusion abnormalities were assessed using a 20-segment model. In addition, perfusion defects in both left anterior descending and left circumflex arterial territories were defined as a left main (LM) pattern defect, and those in 3-coronary arterial territories as a 3-vessel pattern defect.ResultsIn 42 patients with LMT disease, a summed stress score (19.4±10.0 vs. 13.5±10.0; p<0.0001) and a summed rest score (12.1±9.7 vs. 7.0±7.8; p=0.002) were greater than in 466 patients without LMT disease, while a summed difference score was similar (7.3±7.7 vs. 6.5±6.1; p=NS). The prevalence of an LM-pattern defect was low in both groups (12% vs. 8%; p=NS). However, a 3-vessel pattern defect (33% vs. 7%; p<0.0001), lung uptake of radiotracers (38% vs. 11%; p<0.0001), and transient ischemic dilation (31% vs. 13%; p=0.003) were more frequently observed in patients with LMT disease than in those without. Logistic regression analysis showed that a 3-vessel pattern defect (OR=3.5, 95% CI=1.4–8.8; p=0.007), lung uptake of radiotracers (OR=2.5, 95% CI=1.1–5.7; p=0.03), and previous myocardial infarction (MI) (OR=2.4, 95% CI=1.0–5.7; p=0.05) were the most important parameters to detect LMT disease. After excluding 163 patients with previous MI, a repeat analysis revealed that lung uptake of radiotracers (OR=8.2, 95% CI=2.3–29.2; p=0.001) and an LM-pattern defect (OR=6.3, 95% CI=1.4–27.2; p<0.02) were independent predictors for LMT disease.ConclusionIn the identification of LMT disease, lung uptake of radiotracers was a single best parameter, which was independent of the presence or absence of previous MI

Flexibility of the coordination geometry around the cupric ions in Cu(II)-rat dipeptidyl peptidase III is important for the expression of enzyme activity.

Dipeptidyl peptidase III (DPP III), the zinc peptidase, has a unique helix portion in the metal-binding motif (HELLGH). The enzyme activity of the cupric derivative of rat DPP III (Cu(II)-rat DPP III) for Lys-Ala-β-NA is about 30% of that of the wild-type enzyme. On the other hand, the enzyme activity of Cu(II)-rat del-DPP III, in which Leu453 is deleted from the metal-binding motif, possesses only 1-2% of the enzyme activity of rat del-DPP III. The EPR spectra of Cu(II)-rat DPP III in the presence of various concentrations of the substrate, Lys-Ala-β-NA, changed dramatically, showing formation of the enzyme-metal-substrate complex. The EPR spectra of Cu(II)-rat del-DPP III did not change in the presence of excess Lys-Ala-β-NA. The deletion of Leu453 from the HELLGH motif of rat DPP III leads to a complete loss of flexibility in the ligand geometry around the cupric ions. Under the formation of the enzyme-metal-substrate complex, Glu451 of Cu(II)-rat DPP III is sufficiently able to approach the water molecule via a very different orientation from that of the resting state; however, Glu451 of Cu(II)-rat del-DPP III is not able to access the water molecule.Dipeptidyl peptidase III (DPP III), the zinc peptidase, has a unique helix portion in the metal-binding motif (HELLGH). The enzyme activity of the cupric derivative of rat DPP III (Cu(II)-rat DPP III) for Lys-Ala-β-NA is about 30% of that of the wild-type enzyme. On the other hand, the enzyme activity of Cu(II)-rat del-DPP III, in which Leu453 is deleted from the metal-binding motif, possesses only 1-2% of the enzyme activity of rat del-DPP III. The EPR spectra of Cu(II)-rat DPP III in the presence of various concentrations of the substrate, Lys-Ala-β-NA, changed dramatically, showing formation of the enzyme-metal-substrate complex. The EPR spectra of Cu(II)-rat del-DPP III did not change in the presence of excess Lys-Ala-β-NA. The deletion of Leu453 from the HELLGH motif of rat DPP III leads to a complete loss of flexibility in the ligand geometry around the cupric ions. Under the formation of the enzyme-metal-substrate complex, Glu451 of Cu(II)-rat DPP III is sufficiently able to approach the water molecule via a very different orientation from that of the resting state; however, Glu451 of Cu(II)-rat del-DPP III is not able to access the water molecule

ゲンダイ キョウイク ニンゲンロン ニオケル カタリ : 「キョウイク ト ニンゲン」 タンキュウ ノ タビ

The main queries in the class Discussion on the Current Education and Humanity are ‘What is humanity?’ and ‘What is education?’ Definite answers to these questions are not expected from the onset. Accordingly, four lecturers explore these themes from different viewpoints, similar to the metaphor of four visually impaired people trying to identify an elephant. This paper presents the findings of the four lecturers ; the observations they compiled while ‘touching’ the elephant−like questions, guided by their own individual research interests and knowledge. The response to the class varied, from criticism that the goals of the lesson appeared too vague or confusing, to positive comments about the opportunity to explore concepts more deeply and the uniqueness of the class. In the lecture of the 2013 academic year, Chikamori talked about support from the anthropological viewpoint, quoting findings from several different research fields. Tanimura shed light on the contrasting difference in the way of looking at children between E.H. Erikson and E. Lévinas. Ota discussed the possibility of development under the adverse conditions which humans face referring to the deconstruction of J. Derrida. Then Hirose introduced the practice of “Steiner Education” and discussed the possibility of application of it in Japanese primary schools based on the views of humanity and education according to R. Steiner. This paper is like an itinerary describing not only the narratives during our journey to explore “Education and Humanity”, but also providing evidence of something tangible which emerged within the individual travelers. It is our hope that answers of one form or another to the questions ; ‘What is education?’ and ‘What is humanity?’ might begin to appear in the process of reading and reflecting on this itinerary

Experiencing the Body in Tea Ceremony - Subsidies to Thinking Education

Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho.This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way

A experiência do corpo na cerimônia do chá - subsídios para pensar a educação

Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho. ===ABSTRACT=== This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way

Experiencing the Body in Tea Ceremony - Subsidies to Thinking Education

Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho.This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way

L2 Learners Do Not Ignore Verb’s Subcategorization Information in Real-Time Syntactic Processing

This study addressed the question of whether L2 learners are able to utilize verb’s argument structure information in online structural analysis. Previous L2 research has shown that L2 learners have difficulty in using verb’s intransitive information to guide online syntactic processing. This is true even though L2 learners have grammatical knowledge that is correct and similar to that of native speakers. In the present study, we contrasted three hypotheses, the initial inaccessibility account, the intransitivity overriding account, and the fuzzy subcategorization frame account, to investigate whether L2 learner’s knowledge of intransitive verbs is in fact ignored in L2 online structural analysis. The initial inaccessibility account and the fuzzy subcategorization frame account predicted that L2 learners cannot access intransitivity information in building syntactic structures in any situation. The intransitivity overriding account predicted that intransitivity information is accessed in L2 parsing, but this process is overridden by the strong transitivity preference when a verb is followed by a noun phrase. Importantly, the intransitivity overriding account specifically predicted that L2 learners would be able to use intransitive information in online syntactic processing when a noun phrase does not appear immediately following a verb. We tested the three accounts in an eye-tracking reading experiment using filler-gap dependency structures. We manipulated verb’s transitivity information and lexically based plausibility information and tested English native speakers as a control L1 group (N = 29) and Japanese-English L2 participants (N = 32). The results showed that L2 learners as well as native speakers processed sentences differently depending on the subcategorization information of the verb, and adopted transitive analysis only when the verb was optionally transitive, providing support for the intransitivity overriding. The results further demonstrated that L2 learners had strong expectations for the transitive structure, which is consistent with the view proposed by the hyper-active gap-filling hypothesis. In addition, the results showed that the semantic mismatch in the incorrect transitive analysis facilitated native speaker’s processing but caused difficulty for L2 learners. Together, the current study provides evidence that L2 learners use intransitive information of the verbs to guide their structural analysis when there are no overriding constraints.</jats:p