Nancy Susan Huicho Trujillo, Vicke Nélcida de la Cruz Pérez
El objetivo del estudio fue establecer la relación entre Inteligencia emocional y gestión pedagógica en docentes de instituciones públicas de Lima. El enfoque utilizado fue cuantitativo, con un diseño descriptivo-correlacional y de corte transversal. La muestra estuvo compuesta por 40 maestras de nivel inicial de tres instituciones públicas de la UGEL 04. Los instrumentos aplicados fueron el Inventario de Inteligencia Emocional de Reuven Bar-On y la Escala Gestión Pedagógica, ambos validados y con medición de confiabilidad. Para analizar la correlación entre las variables, se empleó el coeficiente de correlación Rho de Spearman. El análisis determinó una correlación de 0,269, lo que indica una relación positiva débil entre la inteligencia emocional y la gestión pedagógica. Sin embargo, el valor de significancia (0,094) fue superior al umbral comúnmente aceptado de 0,05, lo que implica que no se puede rechazar la hipótesis nula (H0). En consecuencia, no se dispone de suficiente evidencia para afirmar que existencia de una relación significativa entre la inteligencia emocional y la gestión pedagógica en la muestra analizada.
No decurso de toda a antiguidade, a filosofia caracterizou-se como uma atividade prática, como um modo de vida composto por ideias, valores e discursos aos quais os indivíduos aderiam voluntariamente. Para o filósofo da era helenística Epicuro (341 – 270 a.C.), a filosofia se caracterizava como uma prática de vida que visava a obtenção de prazeres e a conquista da felicidade. Ao contrário da realidade intrínseca, inerente à filosofia antiga, a filosofia na contemporaneidade se caracteriza em grande medida pelo aspecto teorético e acadêmico, que privilegia o discurso enquanto estrutura formal, em detrimento da prática, da ação cotidiana relacionada ao cuidado de si e à transformação do próprio modo de vida. Utilizando como referencial teórico o pensamento de Epicuro (2005), bem como o conceito de filosofia apresentado por Pierre Hadot (2014) e por Michel Onfray (2010), este trabalho objetiva refletir sobre os contrastes entre a vivência da filosofia na antiguidade e sua produção na contemporaneidade, bem como intenta analisar a possibilidade de um retorno à filosofia enquanto atividade prática, cotidiana, de caráter individual e/ou coletivo.
Abstract Background The existence of a valid instrument to evaluate the attitude of mothers towards compliance with medical ethics during childbirth can lead to appropriate interventions to create a positive attitude. The purpose of this study is to determine the construct validity of the MEAVDQ (Medical Ethics Attitude in Vaginal Delivery Questionnaire). Methods The study was carried out with 350 women. The main research instrument was MEAVDQ. This 59-item questionnaire comprises three parts A, B, J. Part A is concerned with the first principles. Part B deals with the second and third principles and part J addresses the fourth principle of medical ethics. Structural Equations Modeling (SEM) was used to determine the construct validity of MEAVDQ. Results The results of SEM revealed that there was a positive correlation between structures A and B. The relationship between structures B and J was also positive and significant. On the other hand, there was a direct and indirect relationship between structures A and J. One-unit increase in structure A led to 0.16 (95% CI: 0.01, 0.33) direct increase in structure J. Also, one-unit increase score increases in structure A caused 0.39 indirect rise (95% CI: 0.26, 0.53) in structure J with the mediating role of the structure B. Conclusions It can be suggested to midwifery policy maker and midwives that respect for the first principle of medical ethics and autonomy is the most important principle of medical ethics in childbirth. By respecting the autonomy of mothers, a positive birth experience can be created for them.
Selon Paul Ricœur, « l’anthropologie est devenue une tâche urgente de la pensée contemporaine ». Celle qu’il élabore dans l’ensemble de son œuvre repose sur sa phénoménologie herméneutique (dont l’originalité tient notamment à l’héritage qui lui vient de la philosophie réflexive), au point que cette dernière suffit selon nous à en dessiner les grandes lignes. Elle permet de doter le monde de régularités qui le rendent habitable et de doter chaque homme d’un soi. Elle prend aussi à bras le corps les difficultés de l’intersubjectivité qu’Edmund Husserl ou Martin Heidegger avaient laissé non résolues et fait de cette intersubjectivité une clef de sa philosophie. L’homme est alors plus qu’un habitant du monde : il habite une cité qu’il contribue à édifier. Le thème du « nouveau » permet de consolider l’une des leçons que l’on peut tirer de l’œuvre de Ricœur : pour vivre ensemble, il faut vivre. L’anthropologie ricœurienne ne réclame alors aucune éthique ajoutée pour que cet élan vitaliste apparaisse via sa phénoménologie herméneutique.
Trata-se de estabelecer um confronto entre duas concepções do chamado material musical e seu desenvolvimento na história da música, a saber, aquelas de Theodor Adorno e Jean-François Lyotard. A “tendência de material”, devido a um processo de racionalização crescente, sobretudo a partir do dodecafonismo de Schoenberg e as incursões serialistas, conflui para um processo de dessensibilização e apagamento da expressividade subjetiva, culminando em seu fetichismo, ou seja, como se o material ganhasse vida própria. Entretanto, algo parece escapar a essa dessensibilização: o gesto, a intensidade, o não-ligado, os quais não se reduzem a uma dialética do material.
This essay describes the Jivaka Project, a pedagogical experiment undertaken at a public liberal arts college outside of Philadelphia. A multi-year ethnographic survey of Buddhist healthcare in the greater metropolitan area, this project has come to constitute a major part of my general education course on American Buddhism. As I argue, this project serves as a model for student-centered, engaged, and inclusive approaches to pedagogy. It is particularly notable for centering the intercultural competency of international and first-generation Asian American students. I discuss how this project was inspired by a bilingual Chinese American student; how it developed into a large-scale effort involving about a hundred students in ethnographic research in Philadelphia’s Asian American neighborhoods; how it was a transformational educational experience for a diverse group of participating students; and how in the process it pushed my pedagogy in a more relevant and personally fulfilling direction.
El presente artículo da a conocer el comentario al Cantar que fray Luis de León explicó en su cátedra de Biblia el curso 1585-86. Con ese fin repasa, en primer lugar, la relación de fray Luis con dicho texto bíblico, situando así sus lecciones en una línea de evolución. A continuación, estudia el único testimonio conocido de las mismas, el manuscrito conservado en la Angelica de Roma. Y, finalmente, expone los resultados del análisis de su contenido. Este revela, por un lado, lo mucho que depende de estas lecciones la tertia explanatio del comentario latino de fray Luis al Cantar, y subraya el valor de la misma como vehículo de su teoría de la alegoría y su teología de la historia; y señala sumariamente, por otro lado, las discrepancias entre el texto escolar y el publicado, investigando sus posibles razones. El artículo concluye con la publicación del fragmento inédito con que fray Luis expuso los rasgos del prelado ideal que encontró indicados en el texto bíblico.
The question of where, between theory and experiment, computer simulations (CSs) locate on the methodological map is one of the central questions in the epistemology of simulation (cf. Saam Journal for General Philosophy of Science, 48, 293–309, 2017). The two extremes on the map have them either be a kind of experiment in their own right (e.g. Barberousse et al. Synthese, 169, 557–574, 2009; Morgan 2002, 2003, Journal of Economic Methodology, 12(2), 317–329, 2005; Morrison Philosophical Studies, 143, 33–57, 2009; Morrison 2015; Massimi and Bhimji Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics, 51, 71–81, 2015; Parker Synthese, 169, 483–496, 2009) or just an argument executed with the aid of a computer (e.g. Beisbart European Journal for Philosophy of Science, 2, 395–434, 2012; Beisbart and Norton International Studies in the Philosophy of Science, 26, 403–422, 2012). There exist multiple versions of the first kind of position, whereas the latter is rather unified. I will argue that, while many claims about the ‘experimental’ status of CSs seem unjustified, there is a variant of the first position that seems preferable. In particular I will argue that while CSs respect the logic of (deductively valid) arguments, they neither agree with their pragmatics nor their epistemology. I will then lay out in what sense CSs can fruitfully be seen as experiments, and what features set them apart from traditional experiments nonetheless. I conclude that they should be seen as surrogate experiments, i.e. experiments executed consciously on the wrong kind of system, but with an exploitable connection to the system of interest. Finally, I contrast my view with that of Beisbart (European Journal for Philosophy of Science, 8, 171–204, 2018), according to which CSs are surrogates for experiments, arguing that this introduces an arbitrary split between CSs and other kinds of simulations.
La question du langage dans la pensée de Simondon est une question aporétique. Alors que toutes les conditions semblent réunies pour qu’une théorie originale et cohérente soit élaborée, il n’existe dans son œuvre que des réflexions éparses qui ne donnent pas lieu à une théorie mais plutôt à une critique non systématisée du langage. Deux hypothèses peuvent expliquer cette « absence » de théorie du langage : selon la première, Simondon n’avait pas besoin du langage pour repenser les conditions de la pensée, du sens et de la vérité, la théorie de l’individuation proposant une ontologie, une logique et une épistémologie pour lesquelles le langage n’est ni premier ni central ; selon la deuxième, Simondon a posé autrement la question du langage, sous la forme d’ une théorie de la communication qui se fonde sur le rapport entre information et signification, lequel dépasse et englobe la question du langage. À partir de ces deux hypothèses, il est possible de poser que Simondon a cherché à sortir la philosophie du logocentrisme et de l’anthropocentrisme réductionniste qui le soutient, ce qui implique une relativisation fondamentale du langage. Cet article propose en ce sens de faire un premier « état des lieux » de la question du langage dans l’œuvre de Simondon à travers l’étude :1. de sa critique du langage compris comme condition de la connaissance et de la pensée ;2. des tensions internes au rapport entre technique et langage chez Simondon ;3. des éléments qu’il pose pour une théorie communicationnelle du langage.
Según la versión estándar del juego de la imitación, la determinación del sexo de los participantes no desempeña ningún papel en el testeo de la inteligencia de máquina. Desafortunadamente, tal simplificación soslaya la teoría de la mente que fundamenta dicho juego. Teniendo en consideración este problema, en este ensayo argumento en contra de la simplificación del Test de Turing. En efecto, tal como sostengo, la determinación del sexo de los participantes no debe obviarse: la mente de una mujer y su inteligencia son imitables y no dependen de realización física específica. Esto ocurre porque el funcionalismo de Turing supone un vínculo entre imitación, engaño y aprendizaje, tres claves para que el proyecto de la Inteligencia Artificial tenga éxito.
Like all previously published volumes of his lectures, the content of The Government of the Living defies brief summary. It shows us Foucault in 1980 mapping out a major new phase in his work in terms that complicate our existing understanding of his unfinished project. My review looks in turn at the two parts of the course: an unusually lengthy discussion of method and heuristics, followed by a tightly focused study of early Christian regimes of truth. I suggest that the complex opening theoretical reflections in these lectures go well beyond mapping the course of the immediately following historical analysis. They need to be seen in coordination with other conceptual innovations introduced over the following years, putting a task that Foucault calls here a “history of the power of truth” on his agenda alongside, and in integral connection with the previously defined tasks of a history of governmentality and a history of the subject. A newly published discussion in Berkeley later in 1980 adds crucial context to these Paris lectures, spelling out the linkage of structures of subjectivation to governability and of penitential ascetics to pastoral power. Taken together, the later books and lectures can now be seen to establish a framework of what I suggest we can call “alethic” or “aletheological” analysis, analysing and mapping across the span of Western history the modes of engagement of life and truth, with a view to enabling a renewed analysis of the political present.