A ressurreição pessoal e a espiritualização do Universo na filosofia escatológica "Del sentimiento trágico de la vida" de Miguel de Unamuno

Miguel de Unamuno cree que el final del universo será espiritual. La vida encierra un movimiento redentor que culminará en la salvación de toda la humanidad en el sentido de la apocatastase paulina de Orígenes. Esto no sólo se interrelacionan con la inmortalidad del alma en el sentido platónico, sino también con la resurrección del cuerpo en el sentido cristiano. La vida después de la muerte no consta de ninguna dilución en las conciencias de Dios sino en una relación personal con la conciencia de Dios y con todas las otras conciencias. Este futuro Paraiso consiste en la espiritualización de toda la creación en el ámbito de la garantía de la identidad individual de cada ser humano.Miguel de Unamuno believes the end of the Universe will be spiritualized. Life encloses a redemptive movement that shall culminate in the salvation of all of humanity in the apocatastasic sense heralded by Paul of Orígenes. This does not only interrelate with the immortality of the soul in the Platonic sense but also with the resurrection of the body in the Christian sense. Life beyond death does not consist of any dilution into the consciousnesses of God but instead in a personal relationship with God-Consciousness and with all the other consciousnesses. This future paradise consists of the spiritualization of all of creation within the scope of guaranteeing the individual identity of each being.Miguel de Unamuno acredita que no fim todo o Universo será espiritualizado. A vida encerra um movimento redentor, que culminará com a salvação de toda a humanidade, no sentido enunciado pela apocatástase paulina de Orígenes. Não se trata apenas da imortalidade da alma, no sentido platónico, mas sim da ressurreição do corpo, no sentido cristão. A vida para além da morte não consiste numa diluição das consciencias em Deus, mas sim numa relação pessoal com Deus-Consciência e com todas as outras consciências. O paraíso futuro consiste na espiritualização de toda a criação, em que será garantida a identidade individual de cada ser.peerReviewe

O progresso do conhecimento e o desenvolvimento cultural em Leonardo Coimbra e Bernard Lonergan

Leonardo Coimbra y Bernard Lonergan dialogan con Lucien Lévy-Bruhl en el contexto de sus reflexiones acerca del progreso del conocimiento y del desarrollo cultural. Lonergan divide la evolución histórica de la conciencia humana en cuatro estadíos de desarrollo: sentido común indiferenciado, sentido común dififerenciado, consciencia diferenciada y consciencia histórica. Leonardo Coimbra divide el desarrollo del pensamiento humano en tres grandes periodos: razón mítica, razón formal abstracta y razón experimental. Los dos autores consideran que hay una ascensión del pensamiento del nivel prelógico de la mítica conciencia indiferenciada, a un nivel lógico de la razón conceptual y analítica y de la razón experimental científica.Leonardo Coimbra and Bernard Lonergan Dialogue with Lucien Lévy-Bruhl in the context of their reflections on the progress of knowledge and culture development. Lonergan divide the historical evolution of human consciousness into four states of development: undifferentiated common sense, common sense differentiated, differentiated consciousness and historical consciousness. In turn, Leonardo Coimbra divides the development of human thinking into three main periods: mythical reason, Formal experimental abstract reason and reason. The two authors consider that there is an advance in thinking from the pre-logic level of undifferentiated mythical consciousness to the logical level of conceptual and analytical reason and onto the level of experimental scientific reason.Leonardo Coimbra e Bernard Lonergan dialogam com Lucien Lévy-Bruhl no contexto das suas reflexões acerca do progresso do conhecimento e do desenvolvimento cultural. Lonergan divide a evolução histórica da consciência humana em quatro estádios de desenvolvimento: senso comum indiferenciado, senso comum diferenciado, consciência diferenciada e consciência histórica. Leonardo Coimbra divide o desenvolvimento do pensamento humano em três grandes períodos: razão mítica, razão formal abstrata e razão experimental. Os dois autores consideram que há uma ascensão do pensamento do nível pré-lógico da mítica consciência indiferenciada para o nível lógico da razão conceptual e analítica e da razão experimental científica.peerReviewe

A justificação pela fé e pelas obras no humanismo renascentista português de João de Barros e Diogo de Sá

This study brings to a close analysis of the humanist thinking of the Portuguese authors João de Barros and Diogo de Sá in relation to the problem of justifying faith and its actions within the context of the Counter Reformation and the doctrine established by the Council of Trent. Distinctly to Luther, who defended the fatality of original sin and faith as an exclusive form of salvation, these thinkers highlight the importance of human collaboration for exercising free arbitration within the mystery of redemption, which has as its end not only the forgiveness of sins but also participation in the glory of immortal life through the mystery of resurrection.Este estudo encerra uma análise sobre o pensamento humanista dos autores portugueses João de Barros e Diogo de Sá em relação ao problema da justificação pela fé e pelas obras no contexto da Contra-Reforma e da doutrina estabelecida pelo Concílio de Trento. De forma distinta de Lutero que defendia a fatalidade do pecado original e a fé como forma exclusiva de salvação, estes pensadores salientam a importância da colaboração humana pelo exercício do livre arbítrio no mistério da redenção, que terá como fim, não apenas a remissão dos pecados, mas a participação na glória da vida imortal pelo mistério da ressurreição

The opening of phenomenology to the hermeneutic-dialogical path of metaphysics

De manera distinta a las ciencias de la naturaleza y de los hechos, las ciencias del espíritu consideran al hombre en su existencia cultural e histórica, cuyo dinamismo teleológico requiere una justificación divina. La reflexión fenomenológica subjetiva e inmanente también exige una apertura a la reflexión metafísica en la que las cuestiones de libertad e inmortalidad encuentran sus significados últimos en la trascendencia. Buscamos identificar cómo la filosofía contemporánea lucha por una relación entre fenomenología y metafísica a través de una metodología histórico-hermenéutica que tiene en cuenta la singularidad del mundo y la espiritualidad de la vida.In ways different to the sciences of nature and of fact, the sciences of the spirit consider man in his cultural and historical existence, whose teleological dynamism requires a divine justification. Subjective and immanent phenomenological reflection also demands an openness to metaphysical reflection in which questions of liberty and immortality encounter their ultimate meanings in transcendence. We seek to identify just how contemporary philosophy strives for a relationship between phenomenology and metaphysics through the means of a historical-hermeneutical methodology that takes into account the uniqueness of the world and the spirituality of life.De modo distinto das ciências da natureza e dos factos, as ciências do espírito consideram o homem na sua existência cultural e histórica, cujo dinamismo teleológico exige um fundamento divino. Tambem a reflexão fenomenológica subjetiva e imanente exige uma abertura para a reflexão metafísica em que as questões da liberdade e da imortalidade encontram o seu sentido último na transcendência. Procuraremos identificar como é que na filosofia contemporânea se procura a relação entre a fenomenologia e a metafísica, por via de um método histórico-hermenêutico que atende à singularidade do mundo e à espiritualidade da vida.peerReviewe

A superção do gnosticismo na teoria da Criação de Leonardo Coimbra

La filosofía espiritualista portuguesa encierra una fuerte influencia del pensamiento místico de las religiones orientales y del pensamiento gnóstico desarrollado en el periodo helenístico. Esta presencia del gnosticismo se caracteriza por un dualismo antropológico, en el cual el cuerpo es concebido como la cárcel del alma y, a través de una división ontológica y cosmológica, el mundo perceptible emerge como una aparente y maligna realidad. En la época de Galecia y Lusitania, esta influencia gnóstica deriva del contexto de diálogo con la patrística y la apologética contra las escuelas de pensamiento vinculadas con el maniqueísmo y el origenismo. En el periodo de al-Andalus y de la fundación de la nación portuguesa, el gnosticismo se manifestó a través de la presencia del Neo-Platonismo en las culturas islámica y hebrea y en sus debates acerca de si el mundo comenzó como resultado de la creación o la emanación. El pensamiento contemporáneo ha reanudado estos mismos debates, volviendo a los temas maniqueos de división en el ser y de la oposición entre el espíritu y la materia. Somos, pues, testigos de una reanudación de la noción de la dualidad de la creación de los orígenes que Gregorio de Nisa, diseñó para conciliar la teoría platónica acerca de la pre-existencia de las almas con la teoría judeocristiana "creatio ex nihilo" (creación de la nada). Encontramos la negación del carácter histórico de la revelación divina y los misterios en torno a la resurrección del cuerpo. Por consiguiente, podemos identificar la tesis cosmológica como el movimiento cíclico de "egressus e regressus" como un medio de volver a los orígenes de la realidad divina.Portuguese spiritualist philosophy encapsulates a strong influence from the mystic thinking of Eastern religions and the Gnostic thinking posited during classical Greece. This presence of Gnosticism gets characterised by an anthropological dualism in which the body is conceived as the prison of the soul and, through an ontological and cosmological divide, the perceivable world emerges as both an apparent and a malign reality. In the times of Galecia and Lusitania, this Gnostic influence derived from the context of dialogue with the patristic and of apologetics against schools of thought bound up with Manichaeism and Origenism. In the period of al-Andalus and the founding of the nation of Portugal, Gnosticism expressed itself through the presence of Neo-Platonism in the Islamic and Hebrew cultures and in their debates about whether the world began as a result of creation or emanation. Contemporary thinking has been resuming these same debates, returning to the Manichaean themes of division in the Being and the opposition between spirit and matter. We thus witness a resumption of the notion of the duality of creation of Origen and Gregory of Nyssa, designed to conciliate the Platonic theory about the pre-existence of souls with the Judeo-Christian theory creatio ex nihilo (creation out of nothing). We correspondingly encounter the negation of the historical character of divine revelation and the mysteries around the resurrection of the body. We may thus identify the cosmological thesis as to the cyclical movement of egressus and regressus as a means of returning to the Origen of the fallen divine reality.A filosofia espiritualista portuguesa encerra uma forte influência do pensamento místico das religiões orientais e do pensamento gnóstico desenvolvido no período helenista. Esta presença do gnosticismo caracteriza-se por um dualismo antropológico, em que o corpo é concebido como o cárcere da alma, e por uma cisão ontológica e cosmológica, em que o mundo sensível é concebido como uma realidade aparente e maligna. Nos períodos da Galécia e da Lusitânia a influência gnóstica situa-se no contexto do diálogo com a patrística e da apologética contra correntes de pensamento como o maniqueísmo e o origenismo. No período do al-Andalus e da fundação da nacionalidade o gnosticismo manifesta-se por via da presença do neoplatonismo nas culturas islâmicas e hebraicas e na cultura cristã em torno do debate acerca do mundo como resultado da criação ou da emanação. A contemporaneidade vai retomar estes debates, regressando aos temas maniqueístas da cisão no Ser e da oposição entre o espírito e a matéria. Assistimos à recuperação da noção de dupla criação de Orígenes e Gregório de Nissa, para conciliar a teoría platónica da pré-existência das almas com a teoria judaico-cristã da criação ex nihilo. Encontramos a negação do caráter histórico da revelação divina e do mistério da ressurreição do corpo. Identificamos a tese cosmológica do movimento cíclico de egressus e regressus como forma de retorno à Origem da realidade divina decaída.peerReviewe

Global burden of 369 diseases and injuries in 204 countries and territories, 1990–2019: a systematic analysis for the Global Burden of Disease Study 2019

Background: In an era of shifting global agendas and expanded emphasis on non-communicable diseases and injuries along with communicable diseases, sound evidence on trends by cause at the national level is essential. The Global Burden of Diseases, Injuries, and Risk Factors Study (GBD) provides a systematic scientific assessment of published, publicly available, and contributed data on incidence, prevalence, and mortality for a mutually exclusive and collectively exhaustive list of diseases and injuries. Methods: GBD estimates incidence, prevalence, mortality, years of life lost (YLLs), years lived with disability (YLDs), and disability-adjusted life-years (DALYs) due to 369 diseases and injuries, for two sexes, and for 204 countries and territories. Input data were extracted from censuses, household surveys, civil registration and vital statistics, disease registries, health service use, air pollution monitors, satellite imaging, disease notifications, and other sources. Cause-specific death rates and cause fractions were calculated using the Cause of Death Ensemble model and spatiotemporal Gaussian process regression. Cause-specific deaths were adjusted to match the total all-cause deaths calculated as part of the GBD population, fertility, and mortality estimates. Deaths were multiplied by standard life expectancy at each age to calculate YLLs. A Bayesian meta-regression modelling tool, DisMod-MR 2.1, was used to ensure consistency between incidence, prevalence, remission, excess mortality, and cause-specific mortality for most causes. Prevalence estimates were multiplied by disability weights for mutually exclusive sequelae of diseases and injuries to calculate YLDs. We considered results in the context of the Socio-demographic Index (SDI), a composite indicator of income per capita, years of schooling, and fertility rate in females younger than 25 years. Uncertainty intervals (UIs) were generated for every metric using the 25th and 975th ordered 1000 draw values of the posterior distribution. Findings: Global health has steadily improved over the past 30 years as measured by age-standardised DALY rates. After taking into account population growth and ageing, the absolute number of DALYs has remained stable. Since 2010, the pace of decline in global age-standardised DALY rates has accelerated in age groups younger than 50 years compared with the 1990–2010 time period, with the greatest annualised rate of decline occurring in the 0–9-year age group. Six infectious diseases were among the top ten causes of DALYs in children younger than 10 years in 2019: lower respiratory infections (ranked second), diarrhoeal diseases (third), malaria (fifth), meningitis (sixth), whooping cough (ninth), and sexually transmitted infections (which, in this age group, is fully accounted for by congenital syphilis; ranked tenth). In adolescents aged 10–24 years, three injury causes were among the top causes of DALYs: road injuries (ranked first), self-harm (third), and interpersonal violence (fifth). Five of the causes that were in the top ten for ages 10–24 years were also in the top ten in the 25–49-year age group: road injuries (ranked first), HIV/AIDS (second), low back pain (fourth), headache disorders (fifth), and depressive disorders (sixth). In 2019, ischaemic heart disease and stroke were the top-ranked causes of DALYs in both the 50–74-year and 75-years-and-older age groups. Since 1990, there has been a marked shift towards a greater proportion of burden due to YLDs from non-communicable diseases and injuries. In 2019, there were 11 countries where non-communicable disease and injury YLDs constituted more than half of all disease burden. Decreases in age-standardised DALY rates have accelerated over the past decade in countries at the lower end of the SDI range, while improvements have started to stagnate or even reverse in countries with higher SDI. Interpretation: As disability becomes an increasingly large component of disease burden and a larger component of health expenditure, greater research and developm nt investment is needed to identify new, more effective intervention strategies. With a rapidly ageing global population, the demands on health services to deal with disabling outcomes, which increase with age, will require policy makers to anticipate these changes. The mix of universal and more geographically specific influences on health reinforces the need for regular reporting on population health in detail and by underlying cause to help decision makers to identify success stories of disease control to emulate, as well as opportunities to improve. Funding: Bill & Melinda Gates Foundation. © 2020 The Author(s). Published by Elsevier Ltd. This is an Open Access article under the CC BY 4.0 licens

Reducing the environmental impact of surgery on a global scale: systematic review and co-prioritization with healthcare workers in 132 countries

Abstract Background Healthcare cannot achieve net-zero carbon without addressing operating theatres. The aim of this study was to prioritize feasible interventions to reduce the environmental impact of operating theatres. Methods This study adopted a four-phase Delphi consensus co-prioritization methodology. In phase 1, a systematic review of published interventions and global consultation of perioperative healthcare professionals were used to longlist interventions. In phase 2, iterative thematic analysis consolidated comparable interventions into a shortlist. In phase 3, the shortlist was co-prioritized based on patient and clinician views on acceptability, feasibility, and safety. In phase 4, ranked lists of interventions were presented by their relevance to high-income countries and low–middle-income countries. Results In phase 1, 43 interventions were identified, which had low uptake in practice according to 3042 professionals globally. In phase 2, a shortlist of 15 intervention domains was generated. In phase 3, interventions were deemed acceptable for more than 90 per cent of patients except for reducing general anaesthesia (84 per cent) and re-sterilization of ‘single-use’ consumables (86 per cent). In phase 4, the top three shortlisted interventions for high-income countries were: introducing recycling; reducing use of anaesthetic gases; and appropriate clinical waste processing. In phase 4, the top three shortlisted interventions for low–middle-income countries were: introducing reusable surgical devices; reducing use of consumables; and reducing the use of general anaesthesia. Conclusion This is a step toward environmentally sustainable operating environments with actionable interventions applicable to both high– and low–middle–income countries

Personal resurrection and spiritualization in the universe in the eschatological philosophy of the Del Sentimiento Trágico de la Vida by Miguel de Unamuno

Miguel de Unamuno acredita que no fim todo o Universo será espiritualizado. A vida encerra um movimento redentor, que culminará com a salvação de toda a humani-dade, no sentido enunciado pela apocatástase paulina de Orígenes. Não se trata apenas da imortalidade da alma, no sentido platónico, mas sim da ressurreição do corpo, no sentido cristão. A vida para além da morte não consiste numa diluição das consciências em Deus, mas sim numa relação pessoal com Deus-Consciência e com todas as outras consciências. O paraíso futuro consiste na espiritualização de toda a criação, em que será garantida a identidade individual de cada ser.Miguel de Unamuno believes the end of the Universe will be spiritualized. Life encloses a redemptive movement that shall culminate in the salvation of all of humanity in the apocatastasic sense heralded by Paul of Orígenes. This does not only interrelate with the immortality of the soul in the Platonic sense but also with the resurrection of the body in the Christian sense. Life beyond death does not consist of any dilution into the consciousnesses of God but instead in a personal relationship with God-Consciousness and with all the other consciousnesses. This future paradise consists of the spiritualisation of all of creation within the scope of guaranteeing the individual identity of each being.info:eu-repo/semantics/publishedVersio

The creative action of God in philosophical theology of Xavier Zubiri

A criação significa a doação de Deus na realidade do que não é ele, ou seja, na realidade do mundo. A criação não é uma emanação, mas é uma ação que põe uma realidade transcendente a Deus (alteridade) a partir do nada (ex nihilo). A criação é um ato de vontade livre que consiste numa processão iniciante de Deus ad extra do que é ad intra, das suas próprias processões trinitárias. Deus, enquanto realidade subsistente, dá realidade subsistente às essências criadas fechadas do mundo material, o qual se vai progressivamente formando a partir de si mesmo, naquilo a que se chama de evolução. A natureza de uma essência aberta é o momento de finitude com que se plasma ad extra a vida trinitária. Ao contrário do que acontece com a criação dos astros e das pedras, na criação das essências abertas, que são os homens, não há por parte de Deus para a sua criação uma ideia distinta. A ideia que preside à criação da essência aberta é a própria realidade divina da vida trinitária. A pessoa humana é a forma finita de ser como é Deus, em inteligência, vontade e sentimento, vivendo como Deus vive, trinitariamente.Creation means the gift of God of a reality that is not His and hence the reality of the world. Creation is not an emanation but rather an action that imposes a reality transcendental to God (alterity) based upon nothing (ex nihilo). Creation is a free act of will that involves a sequential process beginning with God ad extra rather than the ad intra of His own Trinitarian processions. God, as a subsistent reality, endows subsistent reality to the closed created essences of the material world, which are progressively built up based on God himself in a process more generally termed evolution. The nature of an open essence is the moment of finitude that ad extra shapes Trinitarian life. Contrary to what happens with the creation of the stars and the stones, in the creation of open essences, thus, human beings, there is no distinctive idea on behalf of God in their creation. The idea that prevails throughout the creation of open essences is the very divine reality prevailing in Trinitarian life. The human person is a finite form of being as is God in terms of intelligence, will and feeling and living as God lives trinitarily.info:eu-repo/semantics/publishedVersio

A ação criadora de Deus na teologia filosófica de Xavier Zubiri

Creation means the gift of God of a reality that is not His and hence the reality of the world. Creation is not an emanation but rather an action that imposes a reality transcendental to God (alterity) based upon nothing (ex nihilo). Creation is a free act of will that involves a sequential process beginning with God ad extra rather than the ad intra of His own Trinitarian processions. God, as a subsistent reality, endows subsistent reality to the closed created essences of the material world, which are progressively built up based on God himself in a process more generally termed evolution. The nature of an open essence is the moment of finitude that ad extra shapes Trinitarian life. Contrary to what happens with the creation of the stars and the stones, in the creation of open essences, thus, human beings, there is no distinctive idea on behalf of God in their creation. The idea that prevails throughout the creation of open essences is the very divine reality prevailing in Trinitarian life. The human person is a finite form of being as is God in terms of intelligence, will and feeling and living as God lives trinitarily.La creación supone el regalo de Dios de una realidad que no es suya, que es la realidad del mundo. La creación no es una emanación, sino que es una acción que pone una realidad trascendente de Dios (otredad) a partir de la nada (ex nihilo). La creación es un acto libre de la voluntad que consiste en un proceso secuencial comenzando por Dios "ad extra" más que "ad intra" de sus propias procesiones trinitarias. Dios, como una realidad subsistente, da realidad subsistente a las esencias creadas cerradas del mundo material, el cual se va progresivamente formando desde sí mismo, por aquello que llamamos evolución. La naturaleza de una esencia abierta es el momento de la finitud con la que Él plasma "ad extra" la vida trinitaria. A diferencia de lo que ocurre con la creación de las estrellas y piedras, en la creación de esencias abiertas, que somos los hombres, no hay por parte de Dios para su creación una idea distinta. La idea detrás de la creación de la esencia abierta es la propia realidad divina de la vida trinitaria. El ser humano es la forma finita del ser como Dios en inteligencia, voluntad y sentimiento, viviendo como Dios vive, trinitariamente.Creation means the gift of God of a reality that is not His and hence the reality of the world. Creation is not an emanation but rather an action that imposes a reality transcendental to God (alterity) based upon nothing (ex nihilo). Creation is a free act of will that involves a sequential process beginning with God ad extra rather than the ad intra of His own Trinitarian processions. God, as a subsistent reality, endows subsistent reality to the closed created essences of the material world, which are progressively built up based on God himself in a process more generally termed evolution. The nature of an open essence is the moment of finitude that ad extra shapes Trinitarian life. Contrary to what happens with the creation of the stars and the stones, in the creation of open essences, thus, human beings, there is no distinctive idea on behalf of God in their creation. The idea that prevails throughout the creation of open essences is the very divine reality prevailing in Trinitarian life. The human person is a finite form of being as is God in terms of intelligence, will and feeling and living as God lives trinitarily.A criação significa a doação de Deus na realidade do que não é ele, ou seja, na realidade do mundo. A criação não é uma emanação, mas é uma ação que põe uma realidade transcendente a Deus (alteridade) a partir do nada (ex nihilo). A criação é um ato de vontade livre que consiste numa processão iniciante de Deus ad extra do que é ad intra, das suas próprias processões trinitárias. Deus, enquanto realidade subsistente, dá realidade subsistente às essências criadas fechadas do mundo material, o qual se vai progressivamente formando a partir de si mesmo, naquilo a que se chama de evolução. A natureza de uma essência aberta é o momento de finitude com que se plasma ad extra a vida trinitária. Ao contrário do que acontece com a criação dos astros e das pedras, na criação das essências abertas, que são os homens, não há por parte de Deus para a sua criação uma ideia distinta. A ideia que preside à criação da essência aberta é a própria realidade divina da vida trinitária. A pessoa humana é a forma finita de ser como é Deus, em inteligência, vontade e sentimento, vivendo como Deus vive, trinitariamente.peerReviewe