"Para que tenhamos vida": saberes e fazeres de coletivos cristãos de feministas e de dissidentes de gênero e sexualidade no Brasil contemporâneo / "For us all to have life": knowings and doings by feminists' and sexual and gender dissidents' Christian collectives in contemporary Brazil

No contexto de ascensão de extremismos de direita e de articulação política entre cristianismos e neoconservadorismos, esta tese investiga os saberes e fazeres dos coletivos cristãos de feministas e dissidentes de gênero e sexualidade brasileiros contemporâneos, suas práticas e estratégias discursivas e pedagógicas. Para tanto, procura situar o "problema religioso" em suas articulações com o ideário secularista e, no contexto atual, com os chamados "neoconservadorismo" e "neoliberalismo", bem como sua participação na dita "crise das democracias liberais". Busca também examinar os chamados "cristianismos progressistas" e como se relacionam com a atuação e ascensão de tais forças religiosas/cristãs. Privilegia-se o diálogo com vozes do Sul, racializadas como não-brancas, dissidentes de gênero e sexualidade, inseridas no marco teórico dito decolonial ou anteriores à sua delimitação, mas pioneiras na denúncia de violências epistêmicas e na crítica às categorias binárias, puras e coerentes supostamente construídas pela modernidade colonial em seu processo de criação de alteridades. (AU)

In the context of the rise of right-wing extremism and the political articulation between Christianity and neoconservatism, this thesis investigates the knowledge and practices of contemporary Brazilian feminists' and gender and sexuality dissidents' Christian collectives, their practices and discursive and pedagogical strategies. To this end, it seeks to situate the "religious problem" in its articulations with secularist ideas and, in the current context, with the so-called "neoconservatism" and "neoliberalism", as well as its participation in the so-called "crisis of liberal democracies". It also seeks to examine the so-called "progressive Christianity" and how it relates to the activity and rise of such religious/Christian forces. Dialogue with voices from the Global South is privileged, as well as with authors racialized as non-white, gender and sexuality dissidents, inserted in the so-called decolonial theoretical framework or prior to its delimitation, but pioneers in denouncing epistemic violence and in criticizing binary, pure and coherent structures supposedly constructed by colonial modernity in its process of creating otherness. (AU)

Espiritualidade nos cuidados paliativos: questão de saúde pública? / Spirituality in palliative care: a public health issue? / Espiritualidad en los cuidados paliativos: ¿un problema de salud pública?

Resumo Reconhecido pela Organização Mundial da Saúde como essencial às boas práticas em assistência paliativa, "cuidado espiritual" é termo recente na saúde brasileira e carece de reflexão específica. A fim de diminuir tal lacuna, este estudo apresenta o estado da arte sobre a temática, traz breves orientações sobre como identificar necessidades espirituais e descreve quatro ferramentas úteis para esse cuidado. Após contextualização, reflete-se, de forma introdutória e com base nos campos da bioética e da teologia pública, se esse tipo de cuidado seria questão de saúde pública. O texto conclui com recomendações para subsidiar políticas públicas voltadas à implementação do cuidado espiritual na assistência paliativa no Brasil.

Abstract Recognized by the World Health Organization as essential for good practices in palliative treatments, "spiritual care" is a recent term in the context of Brazilian healthcare, and should be more well-defined. To fill this gap, this study presents an overview of the updating of spiritual care in Brazil, the United States and Europe, provides brief guidance on how to identify spiritual needs, and outlines four useful tools for this type of care. After the contextualization follows an interdisciplinary and introductory reflection based on bioethics and public theology, questioning whether this care would be a public health issue. The text concludes by presenting some recommendations that may support public policies aimed at implementing spiritual support in palliative care in Brazil.

Resumen Aunque reconocido por la Organización Mundial de la Salud como esencial para las buenas prácticas en cuidados paliativos, "cuidado espiritual" es un término reciente en el contexto de la salud brasileña, acerca del cual todavía falta reflexión específica. Para contribuir a llenar este vacío, este estudio presenta una breve guía sobre como identificar las necesidades espirituales, describiendo cuatro herramientas útiles para este cuidado. Después de la contextualización se refleja, de forma introductoria y con base en los campos de la bioética y de la teología pública, si este tipo de cuidado es un tema de salud pública. El texto concluye con recomendaciones que pueden apoyar las políticas públicas orientadas a implementar el cuidado espiritual en la asistencia paliativa en Brasil.

Aristotle vs Galen: Medieval Reception of Ancient Embryology / 의사학

In their embryology, Aristotle and Galen greatly disagreed on the role of human derived materials like menstrual blood and vaginal secretion (called by them female sperm or semen). This gap made those two ancients also disagree on their understanding of mother's role in the generation of the human body in her womb. During the Middle Ages, especially during the thirteenth century, the scholastics drew on those two ancient thoughts for some rational underpinnings of their philosophical and theological doctrines. However, the manners of adoption and assimilation were varied. For example, Albert the Great strived to reconcile the two in the image of Avicenna, one of the main and the most important sources of Galenist medicine in the thirteenth Century. By contrast, those scholastics who played an important role in the controversy over plurality/unicity of the substantial form, drew on their disagreements. For example, pluralists like Bonaventure, William of la Mare, and Duns Scotus appealed to Galenist medical perspective to underpin their positions and paved ways to decorate Virgin Mary's motherhood and her active contribution to the Virgin birth and to the manhood of her Holy Son. in contrast a unicist like Thomas Aquinas advanced his theory in line with Aristotelian model that Mary's role in her Son's birth and manhood was passive and material. Giles, another unicist, while repudiating Galenist embryology with the support of Averroes's medical work called Colliget, alluded to some theologically crucial impieties with which might be associated some pluralists' Mariology based on the Roman physician's model. In this processus historiae, we can see not only the intertwining of medieval medicine, philosophy, and theology, but some critical moments where medicine provided, side by side with philosophy, natural settings and explanations for religious marvels or miracles such as the Virgin birth, the motherhood of Mary, the manhood of Christ, etc. Likewise, we can observe two medieval maxims coincide and resonate: “philosophia ancilla theologiae” and “philosophia et medicina duae sorores sunt.”

A Concept Analysis on Patient-Centered Care in Hospitalized Older Adults with Multimorbidity / 중환자간호학회지

PURPOSE: The aim of this study was to explore the attributes, antecedents, and consequences of patient-centered care (PCC) for older adults with multimorbidity in acute care hospitals.METHODS: The concept analysis performed by Walker and Avant was used to analyze PCC. Fifteen studies from the literature related to PCC appear in systematic literature reviews in the fields of theology, medicine, psychology, and nursing.RESULTS: PCC in acute care hospitals was defined according to the five attributes of ‘maintaining patient autonomy’, ‘empowering self-care’, ‘individualized and relationship-based care’, ‘shared decision-making’, and ‘creating a homelike environment’. Antecedents of PCC were found to be a respect for patients' preferences, qualifications of the nursing staff, care coordination and integration, and organizational support. Consequences of effective PCC were a functional status; health-related quality of life; satisfaction with care, mortality, and medical costs from the perspective of the patient and family; and quality of care and therapeutic relationships from nurses' viewpoints.CONCLUSION: PCC as defined by the results of this study will contribute to the foundation of institutionalization and the creation of a safe and healthy acute care hospital culture focused on patients' preferences and values.

An Evolutionary Concept Analysis of Forensic Nursing Competency / 중환자간호학회지

PURPOSE: This study aimed to clarify attributes, antecedents, and consequences of forensic nursing competency.METHOD: Rodgers' evolutionary concept analysis was used to analyze twenty nine articles on forensic nursing based on a systematic review of theology, medicine, psychology, and nursing literature.RESULTS: Forensic nursing competency consists of the following seven attributes: awareness of the medico-legal problem, multi-disciplinary integrated knowledge, education and training in forensic science, professional career development, evidence based practice in forensic nursing, collaborative forensic nursing with community partner, safety and security effective communication, and supportive relationships. Finally, we could explain the consequences of forensic nursing competency on knowledge construction in nursing, enhancing professional nursing, and establishing a human rights and social justice based approach. The antecedents of forensic-nursing competency were forensic science interest, forensic science experience, and nurses' view of person in forensic-works.CONCLUSION: Based on these results, we recommend the development of a Korean version of a scale to assess forensic nursing competency.

Concept Analysis of Female Sexual Subjectivity based on Walker and Avant's Method

PURPOSE: The purpose of this study was to clarify attributes, antecedents, and consequences of female sexual subjectivity. METHODS: Walker and Avant's concept analysis process was used to analyze 27 studies from the current literature that relates to female sexual subjectivity. A systematic literature review of women's study in sociology, psychology, theology, law, health science, and nursing was reviewed. RESULTS: The defining attributes of female sexual subjectivity were sexual self-awareness, sexual decision making, sexual desire, and good sexual communication with partner. The antecedents of female sexual subjectivity were social environment, sexual education, sexual experience, and interpersonal relationship. The consequences of female sexual subjectivity were safe sex, prevention of sexual victimization, and sexual satisfaction. CONCLUSION: Female sexual subjectivity is defined as sexual self-awareness, sexual decision making, sexual desire to seek sexual pleasure and safety, and effective communication with partner in terms of sexual behavior, sexual experience and sexual health. Based on these results, a scale measuring female sexual subjectivity is needed.

Evolutionary Concept Analysis of Spirituality

PURPOSE: This study was done to clarify attributes, antecedents, and consequences of spirituality. METHODS: Rodgers's evolutionary concept analysis was used to analyze fifty seven studies from the literature related to spirituality as it appears in systematic literature reviews of theology, medicine, counseling & psychology, social welfare, and nursing. RESULTS: Spirituality was found to consist of two dimensions and eight attributes: 1) vertical dimension: ‘intimacy and connectedness with God’ and ‘holy life and belief’, 2) horizontal dimension: ‘self-transcendence’, ‘meaning and purpose in life’, ‘self-integration’, and ‘self-creativity’ in relationship with self, ‘connectedness’ and ‘trust’ in relationship with others·neighbors·nature. Antecedents of spirituality were socio-demographic, religious, psychological, and health related characteristics. Consequences of spirituality were positive and negative. Being positive included ‘life centered on God’ in vertical dimension, and among horizontal dimension ‘joy’, ‘hope’, ‘wellness’, ‘inner peace’, and ‘self-actualization’ in relationship with self, ‘doing in love’ and ‘extended life toward neighbors and the world’ in relationship with others·neighbors·nature. Being negative was defined as having ‘guilt’, ‘inner conflict’, ‘loneliness’, and ‘spiritual distress’. Facilitators of spirituality were stressful life events and experiences. CONCLUSION: Spirituality is a multidimensional concept. Unchangeable attributes of spirituality are ‘connectedness with God’, ‘self-transcendence’, ‘meaning of life’ and ‘connectedness with others·nature’. Unchangeable consequences of spirituality are ‘joy’ and ‘hope’. The findings suggest that the dimensional framework of spirituality can be used to assess the current spiritual state of patients. Based on these results, the development of a Korean version of the scale measuring spirituality is recommended.

¿Bioética y Religión?: Apuntes para comprender la imbricación de la bioética y lo religioso en la toma de decisiones en la Argentina contemporánea / Bioethics and Religion? Notes to Unverstands the Interweaving of Bioethics and Religion in Decision Making in Contemporary Argentina

En este artículo trabajaremos sobre la relación entre la bioética y las religiones desde una perspectiva sociológica. Comenzaremos realizando un recorrido por las narrativas de origen de la bioética que ubican a los actores religiosos de distintas tradiciones con una fuerte participación. Luego, describiremos un desarrollo teológico-epistemológico denominado bioética personalista ontológicamente fundada, elaborado por Elio Sgreccia un pensador y cardenal de la Iglesia Católica. Finalmente, sistematizaremos información relacionada con las escuelas de formación en bioética ligados a las religiones en Argentina describiendo que la mayoría de estos espacios están ligados al catolicismo. Como discusión planteamos los límites de la bioética a la hora de favorecer una convivencia que garantice la libertad de conciencia de todos los individuos en el marco del pluralismo y diversidad (cultural y religiosa) creciente de las sociedades contemporáneas.

This article will work on the relationship between bioethics and religion from a sociological perspective. We start analyzing the narratives of origin of bioethics that affrm a strong participation of religious actors of different traditions. Then, we describe a theological - epistemological development called personalist ontologically founded bioethics, developed by Elio Sgreccia a thinker and cardinal of the Catholic Church. Finally, we systematize information related to bioethics training schools linked to religions in Argentina describing that most of these spaces are connected to Catholicism. As discussion we suggest the boundaries of bioethics when promoting coexistence that guarantees freedom of conscience of all individuals in the context of increasing pluralism and diversity (cultural and religious) of contemporary societies.

A pulsão: da encarnação à transferência / The drive: from incarnation to transference

A pulsão pode ser entendida como articulação de uma pressão contínua a uma forma descontínua (representante-representativo), paradoxo que constitui um impossível da representação. Três versões deste impossível são explorados: 1) o mistério cristão da Encarnação e a narrativa da Anunciação podem ser interpretados como invenções culturais visando dar conta da interseção originária Real/Simbólico; 2) os pintores do Renascimento buscaram lidar com este irrepresentável no seio da representação graças à invenção de figurae, "pan de tableau" fora do sistema representativo; 3) estes efeitos de "pan" como dissolução da forma podem ser encontrados na transferência, porém com funções diferentes conforme apareçam no início ou no fim da análise.

The drive: from Incarnation to transference. The drive can be understood as the articulation of a continuous pressure to a discontinuous form (representative-representational), a paradox that constitutes an impossible in the presentation. Three versions of this impossible are explored: 1) the Christian mystery of Incarnation and the narrative of the Annunciation can be interpreted as cultural inventions which attempt to account for the originating intersection Real/Symbolic; 2) the painters of the Renaissance have tried to deal with this non-representable which lies at the heart of the representation thanks to the invention of figurae, "pan" outside the representational system; 3) these effects of "pan" as dissolution can be found in the transference, but in different functions depending on whether they appear at the beginning or at the end of a psychoanalytical cure.

Common Ground as Battleground: The CultureWars Framing Bioethics Continue (Part II) (continuação) / Pontos comuns como resultado do campo de batalha: guerras culturais eo enquadramento da bioética continuam ( Parte II) (continuação)

The theology and bioethics of the OrthodoxChurch are radically different from those ofthe West, which were shaped by the cathedralschools, especially those of Chartres andNotre Dame in the 12th century, as well asthe University of Paris, founded in 1208, allof which led to a radical recasting of Christianthought under the influence of Aristotle. Thisdramatic change was associated inter alia withthe introduction by Dominicus Gundissalinus(1110-1190) of a view of metaphysics shaped byAvicenna (Fidora 2013).

A teologia e bioética dos ortodoxosIgreja são radicalmente diferentes das deo Ocidente, que foram moldadas pela catedralescolas, especialmente aqueles de ChartresNotre Dame no século 12, bem comoda Universidade de Paris, fundada em 1208, todos osdas quais levou a uma reformulação radical de Christianpensou sob a influência de Aristóteles. estemudança dramática foi associado, nomeadamente, coma introdução por Dominicus Gundissalinus(1110-1190) de uma visão da metafísica moldada porAvicena (Fidora 2013).

Missionary Medicine of Canadian Presbytery and Korean Doctors under Japanese Occupation: focusing Sung-jin and Ham-heung / 의사학

In East Asia during the second half of the 19th century, overseas mission work by Protestant churches thrived. Missionaries built schools and hospitals and effectively used them for evangelism. In the 20th century when Social Gospel Movement was expanding, medical work has been recognized as a significant mission service in and by itself. This article reviewed the construction and characteristics of missions work conducted by Canadian Presbytery; missionary doctors and Korean doctors who worked at the mission hospitals; why the missionary medical work had to stop; and career paths taken by Korean doctors upon liberation from Japanese occupation. The Canadian Presbytery missionaries, unlike other denomination missionaries, were rather critical of Imperial Japan, but supportive towards Koreans. This could have stemmed from the reflection of their own experience of once a colony of British Empire and also their value system that promotes egalitarian, democratic and progressive theology. The Sung-jin and Ham-heung Mission Bases were a community, interacting organically as a 'Triangle of Church, School and Hospital.' The missionaries mobilized the graduates from Christian schools and organized a Young Men's Christian Association (YMCA). Some of the graduates were trained to become medical doctors or assistants and worked at mission hospitals. Missionary doctors' approaches to balancing evangelism and medical practice varied. For example, Robert Grieson went through confusion and struggled to balance conflicting roles as a pastor for evangelism and also as a physician. Kate McMillan, on the other hand, had less burden for evangelism than Grieson, and focused on medical work by taking advantage of the opportunity that, as a woman, she can easily approach Korean women. Still another case was Florence Murray who practised evangelism within the hospital setting, and successfully carried out the role as a hospital administrator, going beyond 'women's work' as McMillan did. Korean doctors and assistants who worked at the mission hospitals had seen the spread of Protestantism in their youth; had received modern education; had experienced the fall of own country in 1910 and nationwide protest against Japan in 1919. The majority of them were graduates of Severance Medical College, the hub of missionary medicine at the time. After the resignation from the mission hospitals, 80 percent of them became self-employed general practitioners. The operations of the mission hospitals began to contract in 1930 due to tightened control by Imperial Japan. Shrine worship imposed on Christians caused internal conflict and division among missionaries and brought about changes in the form and contents of the mission organization. The incidence of the assault of Dr. Grieson brought about the dissolution of Sung-jin mission base and the interruption of the operation of Je-dong Hospital. As the Pacific War expanded, missionaries were driven out of Korea and returned home. In conclusion, the missions work by Canadian Presbytery missionaries had greatly impacted Protestantism in Korea. The characteristics of Canadian Presbytery were manifested in their support of Korean nationalism movement, openness for Social Gospel, and maintaining equal footing with Korean Christians. Specifically we note the influence of these characteristics in Chosun doctors who had worked in the mission hospitals. They operated their own hospitals or clinics in a manner similar to the mission hospitals by providing treatment for poor patients free of charge or for a nominal fee and treating the patients in a kind and humanistic way. After the 1945 Liberation, Korean doctors'career paths split into two directions. most of them defected to South Korea and chose the path to work as general practitioners. A few of them remained in North Korea and became educator of new doctors. It is meaningful that former doctors of Canadian missionary hosptal became dean of 2 medical colleges among 3 of all in early North Korea. This article does not cover the comparative analysis of the medical work by the missionaries of Canadian Presbytery and other denominations. It is desirable to include this analysis of the contents and the comparison in a future study of Korean doctors who participated in the mission hospitals, by denomination and by geographical region.

Ampliando o conceito de situação-limite de Martín-Baró: diálogos com o conceito de crise / Understanding the concept of limit-situation: dialogues with the crisis IDE

Este trabalho toma como fundamento a Psicologia Social da Libertação e pretende constituir-se com um estudo piloto ao propor a reflexão sobre os conceitos de crise e situação-limite discutidos, respectivamente, por Leonardo Boff e Ignacio Martín- Baró. Para isso, propomos a leitura de textos de cada um destes autores: Crise ­ oportunidade de crescimento de Leonardo Boff e Guerra y Trauma Psicosocial Del Niño Salvadoreño e Guerra y Salud Mental de Ignacio Martín - Baró. O confronto entre estas leituras tem o objetivo de explicitar as semelhanças e as divergências entre os conceitos de situação-limite e de crise a partir do paradigma da Libertação. Assim, propõe-se uma ampliação do conceito de situação-limite tratado por Martín-Baró para, com isso, sinalizar um avanço no sentido dos conceitos que surgem no interior desta concepção teórica para a Psicologia.

This work presents a theoretical study based on the framework of Liberation Social Psychology. We aim to reflect about two main concepts: crisis and limit-situation within from the standpoint of Leonardo Boff and Ignacio Martín-Baró. For this, we propose a reflected reading of three important articles written by each of them: Crisis ­ growth opportunity from Leonardo Boff and War and Psychosocial Trauma of the child in El Salvador and War and Mental Health for Ignacio Martín-Baró. The reflected reading is a methodological perspective that aims to find the similarities and differences or possible matches between the crisis and limit-situation ideas within the Liberation Social Psychology paradigm. Thus, it is expected to share and help to better understand the practical possibilities arising from Social Liberation Psychology.

Se Deus fosse um ativista dos direitos humanos

Se Deus Fosse Um Ativista Dos Direitos Humanos, Ele ou Ela estaria em busca de uma concepção contra-hegemônica dos direitos humanos e de uma prática coerente com ela. Nesta obra, o autor centra-se nas dificuldades e contradições enfrentadas pelos direitos humanos quando confrontados com movimentos que reivindicam presença da religião na esfera pública. Propõe uma aliança entre as diferentes teologias da libertação existentes em diferentes religiões e concepções contra-hegemônicas de direitos humanos. Este desafio exige tradução intercultural.

Adolphe Quetelet e a biopolitica como teologia secularizada / Adolphe Quetelet and biopolitics as secularized theology

Resgata-se a obra de um autor esquecido pelas ciências sociais na contemporaneidade, o polímata belga Adolphe Quetelet. Com foco em sua principal obra, Sur l'homme et le développement de ses facultés, ou Essai de physique sociale, destaca-se a importância da secularização de princípios teológicos para o âmbito da ciência na construção da obra queteletiana. Interessa aqui o duplo engajamento científico-político de Quetelet, por ter ele sido o principal propulsor, no século XIX, da incorporação da estatística enquanto ciência fundamental para o governo da população pelo Estado. Indica-se também o relevante papel por ele representado para a realização do projeto político hegemônico da modernidade, a biopolítica, e sua influência nos séculos XIX e XX no campo da biomedicina.

The article recaptures the work of an author who has been forgotten by the contemporary social sciences, that is, the Belgium polymath Adolphe Quetelet. Focusing on his main work, Sur l'homme et le développement de ses facultés, ou Essai de physique sociale, the study underscores how the secularization of theological principles within the realm of science was important to the construction of Quetelet's work. His dual engagement in science and politics is pertinent here, as he was the main nineteenth-century force behind the incorporation of statistics as a science essential to the State's ability to govern its people. He also played a relevant role in the realization of the hegemonic political project of modernity, biopolitics, and its influence in the field of biomedicine in the nineteenth and twentieth centuries.

Fé e razão / Faith and reazon

O confronto da Fé e da Razão passou por etapas de crise e conflito em razão de posições parciais ou de definições inexatas dos temas, o que dividia os antagonistas. A análise histórica das fontes religiosas e das doutrinas filosóficas leva à atitude serena e objetiva de compreensão das diferenças. Entre as correntes culturais, cujo progresso concorreu para o melhor conhecimento da fé e da razão, destacam-se a filosofia existencial, a fenomenologia, e os nomes de Martin Heidegger e Emmanuel Lévinas. A conjunção desses fatores favoráveis faz com que hoje predominem na cultura a busca objetiva da verdade e mais estima da liberdade. Superam-se as antigas crises e as antinomias e afirma-se a visão compreensiva das diferenças entre Fé e Razão, Religião e Secularidade.

The clash of Faith and Reason went through stages of crisis and conflict due to partial positioning or inaccurate definitions of issues, which divided the antagonists. A historical analysis of the religious sources and philosophical doctrines leads to serene attitudes and to an objective understanding of the differences. Among the cultural currents which progress contributed to a better understanding of Faith and Reason, it can be highlighted the existential philosophy, phenomenology, as well as the names of Martin Heidegger and Emmanuel Lévinas. The combination of these favorable factors helps nowadays to predominate in culture the pursuit of objective truth and the cherish freedom. Crises and the old antinomies are overcomed as are affirmed the comprehensive view of the differences between Faith and Reason, Religion and Secularism.

Del escepticism al misticismo científico: el itinerario de aldous huxley / Aldoushuxley's iitinerry from skepticism to mysticism: o itinerário dde aldous huxley / Do ceticismo ao misticismo cientifíco

Aldous Huxley vivió un periodo muy particular del siglo XX, uno en el que el debate entre racionalistas y escépticos marcó a toda una generación. Precisamente, ese fue el gran tema en torno al que girarían sus principales ensayos literarios y filosóficos. Es también en ese contexto donde hay que encuadrar el crucial papel que otorgó a la biotecnología en el progreso individual y social. No obstante, Huxley avisa de los peligros que de la biotecnología pueden derivarse de no lograr conciliar la postura del mundo objetivo con la del mundo de la vida. El autor de Un mundo feliz propuso como remedio a dicho divorcio y como prevención a los males que estaban por venir el devolver la unidad perdida a las ciencias y, en último término, al hombre. En dicha tarea, el hecho religioso, lejos de quedar excluido, es considerado un elemento sine qua non en todo proyecto interdisciplinar y vital. Es por ello que, para Huxley, todo el que aspira a la unidad intelectual debe quedar comprometido existencialmente. Como no podía ser de otra manera, esta conclusión es fruto de su extraordinaria trayectoria vital: partiendo de una posición escéptica marcada por la crítica a la racionalidad científico-tecnológica y a la religión, Huxley terminará convirtiéndose a un misticismo abierto y dialogante para con el discurso científico. La actitud de Huxley con respecto a la ciencia no es novedosa, por lo menos si valoramos en algo la filosofía premoderna. Aún y todo, Huxley presenta este ideal -el de la Filosofía perenne, como lo denomina- con aires nuevos y accesibles para una sociedad donde los signos del pesimismo y del desconcierto eran cada vez más patentes. En tanto que esos signos son hoy visiblemente manifiestos, reflexionar sobre la vida-pensamiento de quien es uno de los más clarividentes, transgresores y obstinados intelectuales del siglo XX, resulta un ejercicio fecundo, por lo menos para quienes no han renunciado a la senda interdisciplinar. Ofrecer contenidos para dicha reflexión es el objetivo último de nuestro artículo.

Aldous Huxley lived in a very particular period of the twentieth century, one in which the debate between rationalists and skeptics marked an entire generation. Indeed, it was the central issue around which his primary literary and philosophical work evolved. It is also in this context that we should frame the crucial role he afforded to biotechnology in individual and social progress. Never-theless, Huxley warns of the dangers to be derived from biotechnology for failing to reconcile the stance of the objective world with that of the world of life. The author of Brave New World proposed returning that lost unity to the sciences and, ultimately, to mankind as a remedy for that divorce and to prevent the ills that were to come. In this task, the religious factor, far from being excluded, is considered a sine qua non of any interdisciplinary and life project. Accordingly, for Huxley, one who aspires to intellectual unity must be existentially committed. It could not be otherwise. This conclusion is the result of the extraordinary course of his life. Starting from a skeptical position marked by criticism of scientific-technological rationality and religion, Huxley converted in the end to an open and dialoguing my sticism for scientific discourse. Huxley's attitude with respect to science is not new, at least if we place any value in pre-modern philosophy. Still and all, he presents this ideal - that of perennial philosophy, as it is called - with a new air and as being accessible to a society where the signs of pessimism and confusion were increasingly evident. To the extent these signs are visibly manifest today, reflecting on the life and thinking of one of the most clear-signed, contravening and exasperating intellectuals of the twentieth century is a fruitful exercise, at least for those who have not renounced the interdisciplinary path. Offering substance for that reflection is the ultimate goal of this article.

Aldous Huxley viveu um período muito particular do século XX, um no qual o debate entre racionalistas e céticos marcou toda uma geração. Precisamente esse foi o grande tema em torno do qual girariam seus principais ensaios literários e filosóficos. É também nesse contexto onde há que delimitar o papel crucial que ele outorgou à biotecnologia no progresso individual e social. Contudo, Huxley avisa dos perigos que podem derivar-se da biotecnologia ao não conseguir conciliar a postura do mundo objetivo com a do mundo a vida. O autor de Um mundo feliz propôs como remédio ao referido divórcio e como prevenção aos males que estavam por vir o devolver a unidade perdida às ciências e, em último termo, ao homem. Nessa tarefa, o fato religioso, longe de ficar excluído, é considerado um elemento sine qua non em todo projeto interdisciplinar e vital. É por isso que, para Huxley, todo o que aspira à unidade intelectual deve estar comprometido existencialmente. Como não podia ser de outra maneira, essa conclusão é fruto de sua extraordinária trajetória vital: ao partir de uma posição cética, marcada pela crítica, à racionalidade científico-tecnológica e à religião. Huxley terminará se convertendo em um misticismo aberto e dialogante para com o discurso científico. A atitude de Huxley a respeito da ciência não é nova, pelo menos se valorizarmos em alguma coisa a filosofia pré-moderna. Apesar disso, Huxley apresenta este ideal - o da Filosofia perene, como o denomina - com ares novos e acessíveis para a sociedade onde os signos do pessimismo e do desconcerto eram cada vez mais inquestionáveis. Enquanto hoje esses signos são visivelmente manifestos, refletir sobre a vida-pensamento de quem é um dos mais clarividentes, transgressores e obstinados intelectuais do século XX, acaba sendo um exercício fecundo, pelo menos para os que não renunciaram ao caminho interdisciplinar. Oferecer conteúdos para essa reflexão é o objetivo deste artigo.

Interlocução entre Rudolf Otto, Carl Gustav Jung e Victor White / Dialogue among Rudolf Otto, Carl Gustav Jung and Victor White / El diálogo entre Rudolf Otto, Carl Gustav Jung y Victor White

Em 1917, Rudolf Otto publica o livro O Sagrado propondo o reconhecimento do aspecto irracional como fundamento e mantenedor da manifestação religiosa por meio de analogias e antinomias que ele chamou de numinoso. Posteriormente, numa conferência realizada em 1937, Carl Gustav Jung faz uso do termo numinoso para elucidar o que ele entendia por religião, reconhecendo esta como a observação sobre o que arrebata a consciência, ampliando desta forma, a ideia de numinoso para a prática e o estudo clínico. Victor White, o principal colaborador de Jung dentro do campo teológico, tece uma crítica às posições de Otto e Jung frente a compreensão do fenômeno religioso, afirmando que estes apresentam uma unilateralidade no reconhecimento de que somente a esfera irracional fundamenta a religião. Este artigo propõe uma discussão teórica em torno das reflexões de White sobre a ideia do numinoso, em contraponto as posições de Otto e Jung:

In 1917 Rudolf Otto published the book The Sacred and proposing the recognition of the irrational aspect as the foundation and maintainer of religious expression by means of analogies and antonyms that the called the numinous. Later, at a conference in1937, Carl Gustav Jung uses the term numinous to clarify what he meant by religion, recognizing this as an observation on what grabs consciousness, thus extending the idea of the numinous to practice and clinical studies. Victor White, Jung's main collaborator in the field of theology, weaves a critical to Otto and Jung's position front to the understanding of religious phenomena, stating that it presents a unilateralism in recognition that only their irrational sphere supports religion. This article aims to lead to a theoretical discussion as to White's reflections on the idea of numinous, in contrast to the positions of Otto and Jung:

En 1917, Rudolf Otto publicó el libro Lo Sagrado que propone el reconocimiento del aspecto irracional como el fundamento y sostén de la expresión religiosa a través de analogías y antinomias que llamó lo numinoso. Más tarde, en una conferencia en1937, Carl Gustav Jung utiliza el término numinoso para aclararlo dilucidar qué entiende por religión, reconociéndola como una observación sobre lo que arrebata la conciencia, ampliando de esta manera la idea de numinoso a la práctica y el estudio clínico. Víctor White, principal colaborador de Jung en el campo de la teología, teje una crítica sobre las posiciones de Otto y Jung de comprender el fenómeno religioso, afirmando que tienen una actitud unilateral en el reconocimiento de que sólo la esfera irracional fundamenta la religión. Este artículo propone una discusión teórica alrededor de las reflexiones de White en la idea de lo numinoso, contra las posiciones de Otto y Jung:

Stigma as 'Othering' among Christian Theology Students in South Africa

HIV is a health and developmental crisis that has profoundly challenged the Christian church in sub-Saharan Africa. Responding to stigma and prejudice against HIV and people living with HIV and AIDS has been a major concern of theologians and Christian leaders. However; Christians themselves and the church as a community are equally prone to stigma and prejudice. The author contends that this stigma is grounded in the dynamic of 'othering'; which; among Christians; takes on religious or theological overtones. Drawing on qualitative data from theology students in South Africa; the paper assembles a model of AIDS stigma as othering. The central story or axis of the model is the dynamic of othering; comprising three themes; viz. lack of empathic contact; disconnection; and distancing. There are three main dynamics that appear to contribute to or feed into othering; viz. emotions related to sexuality and HIV; theology of health and judgement; and contextualised knowledge of HIV. Finally; the model presents two primary results of othering; viz. disengagement from HIV through passivity and hopelessness; and prejudice against those living with HIV. The paper endeavours to reveal the possible biblical roots of AIDS stigma. Through this; the deep violence embedded in such stigma is exposed and contrasted with a theology of inclusiveness and engagement