Levinas mainly deals with the notion of eschatology in the preface of Totalité et infini (1961). There it appears in the context of his agreement with an entire tradition of philosophers claiming that the very nature of being is one of violence and war, which becomes manifest in the pervasive waging of political battles and wars. He further contends that a conception of morality based on the "pure subjectivism of the I" is powerless to shield humankind against such violence. The alternative he offers to such an impotent morality is an ethics of alterity. Eschatology is Levinas's answer to how such an ethics of alterity would be capable of insulating humankind against calculative reason and the pressures of politics and war. To understand how eschatology succeeds in doing so and how Levinas fills in the notion, I argue that it should be understood within the context of his conceptualisation of time. Levinas offers novel analyses of the forms and the work of time. Time, in Levinas, is the very inner structure of an existent's movement of existing - I refer in this regard to the inherent chronological inconsistency of the human condition. In Levinas's ethical metaphysics this inherent chronological inconsistency is theorised as the other (autre) within the self, an affective infection that dates back to a past that has never been present - it hails from the diachronic time of the Other - and is opened to the future, "to the newness of the unknown". While this past is impossible to grasp, it nevertheless concerns me. I cannot remain unaffected in relation to it; it has left a trace. This alterity within the self becomes manifest as an inherent Desire for time, time that can only be given by the other person, which for Levinas is the Other (l'Autrui). This means that the singular time of my being is not yet time, does not yet have time, but the singular I bears an inherent Desire for time within. This Desire for time, then, emanates from the inherent chronological inconsistency which typifies the existent being "out of sync" with itself, a diastasis or a "standing apart from itself. To be sure, this Desire is not a need to be filled, but as Desire, it is essentially insatiable. This Desire conquers the ecstatic time of need and satisfaction and the inevitable return to the self, the collapse back upon oneself that follows when needs are satiated, and the return of the unbearable heaviness of being that it signals. The early Levinas (De l'évasion, 1935) was looking for an escape from this irremediable Being. Only four decades later in Autrement qu'être ou au-delà de l'essence (1974) will Levinas come to fully plot out "a new path out of being," a temporal path that he started to chart in Le temps et l' autre (1948), which forges a fundamental link between time and ethics. The time that the future brings is not merely the recurrence of the present instant or its continuation, but the possibility of another instant or a new beginning. How can an existent in the instant recommence otherwise? The coming of the future announces another original instant that cannot be approached but that comes; that cannot be assumed, since it appears as an epiphany. The existent is able to welcome the absolutely strangeness of the epiphany of the future because of the inherent susceptibility to fraternity and sociality, which is made possible by time. This, however, is not time that the existent has like a possession but a capacity to welcome time that springs from an existential chronological inconsistency - a being temporally out of joint. To further specify, this "capacity" is not a power that the individual instant is endowed with. Quite to the contrary, faced with the radical strangeness of the future, with the alterity of the face of the Other, the existent is reduced to a "radical passivity. " Passivity is the radix or root of ethical agency. The capacity that time gives, is the capacity for generosity, the power to be able to give of the riches accumulated. This is not to turn away from one's egotistical selfish life once and for all, but a being turned to be able to welcome the Other without being obliterated in the face of an absolute Mystery. The instant as an interruption announces the possibility of a new beginning, which is not the effacement of the past, but the pardon that purifies the past and the injustices committed. Pardon consists in a retroactive action that inverts the natural temporal order of things and implies the "reversibility of time". Now the past instant has not passed but can be lived again, differently. In Levinas we find a non-teleological conception of time. Truth, Levinas contends, requires both an infinite time and a completed time conceived as "messianic time". Messianic time, more precisely, may be conceived as the "extreme vigilance of the messianic consciousness", since it is only such vigilant consciousness that can protect us against the revenge of evil -which infinite time cannot do. This notion of "messianic consciousness" is encapsulated in Levinas's conceptualisation of eschatology, which is the infinity beyond totality or beyond history, without denying history. The eschatological is not realised at the end of time but rather in each instant in which our responsibility vis-a-vis the Other is realised. If this responsibility exempts us from the jurisdiction of history and the future, salvation is not to be found at the end of history but remains at each moment possible. When Levinas speaks of eschatology in Totalité et Infini he does not refer to a doctrine but to a vision: "the eschatological vision" that consummates moral experience. It is not a spiritual relationship; it leads to action. To see (envision) is already to act. This action is evoked in feeling responsible in the face of the future one hopes for others. The future one hopes for others - a better future - is the eschatological vision realised in the eruption of the present as a purified past.

In hierdie essay word die plek van eskatologie in Levinas se tydsbegrip krities onder die loep geneem. Daar word aangevoer dat Levinas se nadruklike aandrang in Totalité et infini (1961), naamlik dat eskatologie etiese verantwoordelikheid fasiliteer, nie onafhanklik van sy konsep-tualisering van tyd verstaan kan word nie. Eskatologie in Levinas is nie die leer van die laaste dinge nie, maar die verklaring wat Levinas bied vir hoe 'n etiek van alteriteit daartoe in staat is om die mensdom teen die geweld van berekende rede en die druk van politiek en oorlog te beskerm. Hoe eskatologie presies hierin slaag, word uiteengesit aan die hand van Levinas se oorspronklike analises van die vorms en werk van tyd.

ABSTRACT This article aims to analyze the theses of Albert Camus on the Gnostic movements that had a great influence on early Christianity. Therefore, it starts with an examination of the relationship between Gnosticism and modernity, and then demonstrates how, according to the French-Algerian thinker, the Gnostic sects represent the fil rouge that links the Greek tradition (of rationality) to Christian perspectives (mainly the idea of redemption). In addition, the analysis intends to demonstrate how, for Camus, Gnosticism and modernity maintain close ties, mainly due to the concept of man’s exile in the world. Thus, it is understood how Camus appropriates this feeling to formulate his own philosophical and literary work, articulating Gnostic nihilism and contemporary nihilism. Christianity Therefore FrenchAlgerian French Algerian thinker rationality redemption. redemption . redemption) addition ties mans man s world Thus work

RESUMO O presente artigo tem por objetivo analisar as teses de Albert Camus sobre os movimentos gnósticos de grande influência sobre o cristianismo primitivo. Para tanto, parte-se de um exame da relação entre gnosticismo e modernidade, para, então, demonstrar como, segundo o pensador francoargelino, as seitas gnósticas representam o fil rouge que liga a tradição grega (da racionalidade) às perspectivas cristãs (principalmente a ideia de redenção). Além disso, a análise pretende demonstrar como, para Camus, o gnosticismo e a modernidade mantêm laços estreitos, principalmente pelo conceito de exílio do homem no mundo. Com isso, compreende-se como Camus se apropria desse sentimento para formular a sua própria obra filosófica e literária, articulando o niilismo gnóstico e o niilismo contemporâneo. primitivo tanto partese parte então francoargelino racionalidade redenção. redenção . redenção) disso estreitos mundo isso compreendese compreende literária contemporâneo

The article analyzes the characteristics and changes of Peronist identity in the province of Santa Fe between 1983 and 1995. From an approach based on a political sociology of identities, it investigates the way in which provincial Peronism re-signified elements of its tradition and its history, as well as the way in which it defined its internal limits from processes of representation carried out by the leadership of the different Peronist governors of the period. The research is based on the content analysis of the discourse and it explores press materials, provincial archives and specialized bibliography. As a result, it is observed (against the widespread academic common sense around the ideas of "emptying", "disintegration" and "crisis" of the historical political identities during the eighties and, especially, during the nineties) the persistence and, for this reason, the transformation and ductility of the Peronist political identity.

El artículo analiza las características y los desplazamientos de la identidad peronista en la provincia de Santa Fe entre los años 1983 y 1995. A partir de un enfoque de sociología política de las identidades, se indaga en el modo en el que el peronismo provincial recuperó y resignificó elementos de su tradición y de su historia, como así también la manera en la que definió sus límites internos a partir de operaciones de representación movilizadas por el liderazgo de los distintos gobernadores peronistas del período. La investigación recurre al análisis de contenido del discurso y se sustenta en la exploración de materiales de prensa, de archivos provinciales y de bibliografía especializada. Como resultado, se observa (contra el sentido común académico extendido en torno a las ideas de “vaciamiento”, “desintegración” y “crisis” de las identidades políticas históricas durante los años ochenta y, especialmente, durante los noventa) la persistencia y, por ello mismo, la transformación y la ductilidad de la identidad política peronista.

Hermeneutics is the science of textual interpretation and comprises a wide range of disciplines, which helps to control subjective influences in the study of the Old Testament and Hebrew Scriptures. It is imperative to consider the context of any given text, as well as the context of the receiver in the interpretive process. This consideration, from the African point of view, is what may be referred to as African contextual hermeneutics. To see the effect different contexts have on the interpretation of an encountered text, using as an example 1 Chronicles 21, it was discovered that the changes in culture, religion, tradition, text and language affected the presentation of the new text, so much so that the writer made a lot of additions and subtractions from the original story in 2 Samuel 24. The diversity of the Old Testament texts requires that each text be studied within its historical framework. This also reflects the reality of life expressed by people in the African society. However, with hermeneutics in the Old Testament, the reader should be brave enough to throw off cultural ties and focus only on what matters. It requires reading the controversy and polemic in the text and not being influenced by it. What matters in any text is the relationship between God and humans, and this is what the interpreter should translate into the African context, not the culture or the controversy. There is a need for reassessment of the ancient biblical tradition and the African worldviews, cultures and life experiences, to correct the effect of the extraneous cultural and ideological conditioning. African biblical hermeneutics can be understood as the rereading of the Old Testament from a premeditatedly African perspective. African biblical hermeneutics is the principle of interpretation of the Bible that could lead to transformation in Africa. Africa's religious practice is mostly polytheistic. In the African religion, there are new allegories, images, figures of speech, ways of reasoning, etymologies, analogies and cosmogonies to gratify the intellect. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The African contextual ideas of mysticism, tradition and initiation advance new theological inductions, astrophysical tales and ways to hypothesise moral behaviour. Nevertheless, the ideologically motivated text of 1 Chronicles 21 can still be relevant for Africa today if the following options can be taken into consideration. Israel was a confused nation, seeking identity after the exile. An author like the Chronicler wanted to give them direction by telling them that they can find identity in their relationship with God. This can be translated into the African context as a relationship with God. This means that people who are feeling confused about their circumstances and identity today can find certainty in their relationship with God, regardless of how and where they worship.

This qualitative study was positioned within an emerging scientific field concerned with the interaction between biblical text and the psychological profile of the preacher. The theoretical framework was provided by the sensing, intuition, feeling and thinking (SIFT) approach to biblical hermeneutics, an approach rooted in reader-perspective hermeneutical theory and in Jungian psychological type theory that explores the distinctive readings of sensing perception and intuitive perception, and the distinctive readings of thinking evaluation and feeling evaluation. The empirical methodology was provided by developing a research tradition concerned with applying the SIFT approach to biblical text. In the present study, a group of 17 Anglican clergy were invited to work in psychological type-alike groups to explore two of the biblical passages identified by Year B of the Revised Common Lectionary for the Feast of Christ the King. Dividing into three workshops, according to their preferences for sensing and intuition, the clergy explored Psalm 93. Dividing into three workshops, according to their preferences for thinking and feeling, the clergy explored John 18:33-37. The rich data gathered from these workshops supported the hypothesis that biblical interpretation and preaching may be shaped by the reader's psychological type preference and suggested that the passages of scripture proposed for the Feast of Christ the King may be a joy for intuitive thinking types, but a nightmare for sensing feeling types.CONTRIBUTION: Situated within the reader perspective approach to biblical hermeneutics, the SIFT method is concerned with identifying the influence of the psychological type of the reader in shaping the interpretation of text. Employing this method, the present study contributes to the fields of homiletics and hermeneutics by demonstrating how some readers (sensing types) may struggle more than others (intuitive types) to interpret the scripture readings proposed by the lectionary for the Feast of Christ the King

RESUMO Desenvolvida por Raymond Williams, a hipótese cultural das estruturas de sentimento vem sendo, no Brasil, bastante referenciada em pesquisas sobre manifestações artísticas diversas, em particular - o que nos interessa especificamente - em pesquisas de caráter histórico ou sociológico sobre a música popular gravada. A partir de impressões colhidas em nosso percurso acadêmico, notamos, entretanto, certa desarticulação da noção em pauta em relação ao materialismo cultural concebido e defendido pelo autor. De início, retomamos algumas questões fundamentais que nortearam o debate crítico de Williams com os estudos culturais de tradição marxista em sua época, para, em seguida, discutir o potencial teórico-metodológico de suas reflexões para a pesquisa em música popular.

ABSTRACT Developed by Raymond Williams, the cultural hypothesis of structures of feeling has been increasingly referenced by Brazilian researchers, in particular - what matters to this paper - by historians and sociologists of recorded popular music. From impressions collected in our academic trajectory, we notice, however, certain disconnect between this notion and the cultural materialism conceived and defended by the author. At first, we elucidate fundamental questions that guided Williams’ critical debate with the cultural studies of the Marxist tradition in his time, and then, we discuss the theoretical and methodological potential of his reflections for research in popular music.

RESUMEN En los últimos tiempos se están intensificando las migraciones internacionales en todas las direcciones, sus movimientos se han convertido en un auténtico reto para la comunidad internacional. La conversión de unas sociedades homogéneas en unas sociedades heterogéneas es un cambio que está costando aceptar; lo que provoca un sentimiento negativo hacia las nuevas personas y sus culturas. El aumento del racismo y de la xenofobia es algo que llama sumamente la atención a todos los que se interesan por la temática migratoria. Las sociedades, con poca tradición democrática y poco contenido cívico, fueron siempre los puntos que inquietan a los defensores de los derechos humanos y de las entidades que luchan contra el racismo y la xenofobia. En estos países las personas se sienten desamparadas y desprotegidas frente a la violencia y el odio con todos sus colores. En los países con tradición democrática, las instituciones ofrecen a las personas foráneas, culturalmente diferentes, unas ciertas garantías institucionales que les permiten alzar sus voces y defenderse frente a sus agresores. Curiosa paradoja es la que encontramos, actualmente, en países con alta tradición democrática donde se está generando un racismo institucional que usa la democracia como pretexto para extender su odio contra todo lo diferente. El aumento de los discursos racistas de muchos partidos políticos y de sus líderes es algo inaudito en las democracias tradicionales. La mala gestión de sus contenidos sería capaz de romper la convivencia social de los pueblos, sobre todo en aquellas sociedades heterogéneas con pluralidad de ingredientes culturales y raciales.

ABSTRACT In recent times, international migrations are intensifying in all directions, their movements have become a real challenge for the international community The conversion of homogeneous societies into heterogeneous societies is a change that is difficult to accept, which causes a negative feeling towards new people and their cultures. The increase in racism and xenophobia is something that draws the attention of all those who are interested in migratory issues. Societies, with little democratic tradition and little civic content, were always the points that concern human rights defenders and entities that fight against racism and xenophobia. In these countries, people feel helpless and unprotected against violence and hate with all their colors. In countries with a democratic tradition, institutions offer foreign culturally different people certain institutional guarantees that allow them to raise their voices and defend themselves against their aggressors. Curious paradox is what we find, currently in countries with high democratic tradition where an institutional racism is being generated that uses democracy as a pretext to spread its hatred against everything different. The increase in racist discourses of many political parties and their leaders is something unheard of in traditional democracies. The mismanagement of its contents would be able to break the social coexistence of peoples, especially in those heterogeneous societies with plurality of cultural and racial ingredients.

RESUMO Nos últimos tempos, as migrações internacionais estão se intensificando em todas as direções, seus movimentos se tornaram um verdadeiro desafio para a comunidade internacional. A conversão de sociedades homogêneas em sociedades heterogêneas é uma mudança difícil de aceitar, que causa um sentimento negativo em relação a novas pessoas e suas culturas. O aumento do racismo e da xenofobia é algo que chama a atenção de todos aqueles que estão interessados em questões migratórias. As sociedades, com pouca tradição democrática e pouco conteúdo cívico, sempre foram os pontos que preocupam os defensores dos direitos humanos e as entidades que lutam contra o racismo e a xenofobia. Nesses países, as pessoas se sentem desamparadas e desprotegidas contra a violência e o ódio com todas as suas cores. Em países com uma tradição democrática, as instituições oferecem a pessoas culturalmente diferentes estrangeiras certas garantias institucionais que lhes permitem levantar a voz e se defender contra seus agressores. Paradoxo curioso é o que encontramos atualmente em países com alta tradição democrática em que está sendo gerado um racismo institucional que usa a democracia como pretexto para espalhar seu ódio contra tudo o que é diferente. O aumento dos discursos racistas de muitos partidos políticos e de seus líderes é algo inédito nas democracias tradicionais. A má administração de seu conteúdo seria capaz de romper a coexistência social dos povos, especialmente nas sociedades heterogêneas, com pluralidade de ingredientes culturais e raciais.

Abstract The following article provides an approach to the dance of Tlahualiles in the context of the cult and festivities in honor of Saint Santiago Apostle, the Patron of Sahuayo, Michoacán. Based on an ethnographic study as well as on oral and photographic sources, the changes and continuities occurred in the tradition were analyzed. This aimed to know the expressive contents of the tradition and the social meaning of dancing. In accordance to what some researchers have pointed out and the feeling of dancers interviewed for this research, dancing has lost its original meaning, and now it is more of a carnival; nevertheless, those who dance Tlahualiles state that their faith and traditions are their main motive to take part. Therefore, it is considered that traditions are in dialog with their current circumstances, but their original reason, religious in this case, is still valid and present.

Resumen En el artículo se realiza un acercamiento a la danza de los Tlahualiles en el contexto del culto y la fiesta en honor a santo Santiago apóstol, patrono de Sahuayo, Michoacán. Con base en un estudio etnográfico y en fuentes orales y fotográficas, se analizaron los cambios y las continuidades que se han producido en torno a esta tradición, pues el objetivo fue conocer sus contenidos expresivos y el sentido social de la acción de danzar. De acuerdo con lo que han señalado algunos investigadores y con el sentir de danzantes entrevistados para la investigación, la danza ha perdido su significación original y ahora tiene un aspecto de carnaval; sin embargo, quienes salen de Tlahualiles mencionan la fe y la tradición como sustento principal de su participación. Por lo tanto, se considera que las tradiciones dialogan con sus circunstancias, pero su sentido religioso continúa vigente entre estos danzantes.

Abstract The present article aims to trace some lines of analysis on hermeneutics, and in particular on what the author conceives as the hermeneutic problem that in his feeling is placed in face of the interpretation of speeches. And from this idea engages a dialogue with several theorists on the tradition of the understanding of words and concepts that the life and environment of the being entails. For this reason, the author reviews the contribution to the link between tradition and interpretation for the construction of referents that give meaning to the creation of knowledge in the various domains of the human sciences.

Resumen El presente artículo tiene como objetivo trazar unas líneas de análisis sobre la hermenéutica, y en particular en lo que el autor concibe como el problema hermenéutico que en su sentir queda situado de cara a la interpretación de los discursos. Y a partir de esta idea entabla un diálogo con varios teóricos sobre la tradición que implica la comprensión de las palabras y los conceptos que conlleva la vida del ser y su entorno. Por ello, el autor revisa la aportación que se ha hecho al vínculo entre tradición e interpretación para la construcción de referentes que dan sentido a la creación de conocimiento en los diversos ámbitos de las ciencias humanas.

Resumo Da inspiração prometeica do Sturm und Drang à apoteose alegórica do Fausto II, a trajetória de Goethe perfaz um esforço contínuo para salvar e ressignificar a ingenuidade poética ante a exigência histórica de um inaudito antagonismo e autossuficiência individual, conferindo legitimidade ao seu sentimento inato da existência como "zweite Natur". Tal ambivalência induziu mesmo críticos benevolentes de Goethe a encarar seu projeto da Bildung como um momento preliminar e controverso, cujo acento demasiado individualista viria mais tarde a ser definitivamente suplantado pela dedicação às ciências naturais e àmoral da renúncia. Este artigo se propõe mostrar como a Bildung goethiana, corretamente compreendida como "educação para o erro", institui uma relação de continuidade solidária e complementar entre o erro e a maestria, a qual o poeta alemão vai desdobrar e consagrar em três de suas convicções fundamentais: a dos desvios e deformações como possibilidades constitutivas das leis da natureza e de seu legítimo procedimento formativo; da criação poética superior como um "elevar à altura do espírito e tornar eficiente às intenções da Natureza"; e a da primazia dos "poetas-imitadores"sobre sacerdotes e filósofos na apropriação da tradição sob a égide de uma "pura personificação característica".

Abstract From the Promethean inspiration of Sturm und Drang to the allegorical apotheosis of Faust II, Goethe's trajectory makes a continuous effort to save and reframe the poetic naivety before the historical demand of an unheard-of antagonism and individual self-sufficiency, bestowing legitimacy to his innate feeling of existence as 'zweite Natur'. Such ambivalence induced even Goethe's benevolent critics to face his Bildung projectas a preliminary and controversial moment, of which the excessively individualist accent would later be definitely superseded by the dedication to natural sciences and to the moral of resignation. This article aims to show how the Goethean Bildung, correctly understood as 'education for the error', institutes a relation of interdependent and complementary continuity between error and mastery, which the German poet unfolds and devotes in three of his fundamental convictions: that of the deviations and deformations as being constitutive possibilities of the laws of Nature of their legitimate formative procedure; that of the superior poetic creation as an 'elevation to the heights of the spirit and turning the intentions of Nature efficient'; and the primacy of the 'poets-imitators' over priests and philosophers in the appropriation of tradition under the auspices of a 'pure characteristic personification'.

This paper aims at understanding the role conferred to the celebration of the tridentine mass by the members of the Society of Saint Pius X (better known as "lefebvristas" and self- styled "the Tradition"). The research focuses on the ritual of mass and its role on creating the group through diverse research techniques such as participant observation and ethnographic description. Complementing these methods with interviews to the members of the group and the revision of sources, I was able to understand how it synthesizes the elements that model the traditional identity. By analyzing its moments and characteristics, I try to demonstrate how the rite becomes a distinctive sign. "Living according to the Tradition" implies an ascetic presence in the world, keeping "church as it always was" and guarding certain moral values. Also, it creates a feeling of belonging to the group by constructing a story and regulating sociability, affecting the people's daily life. As it will be shown, all these elements are ritualized in the mass.

El objeto trabajo que dio lugar al presente artículo fue comprender el rol que otorgan los miembros de la Fraternidad Sacerdotal San Pio X -conocidos como "lefebvristas" y autodenominados "la Tradición"- a la celebración de la misa tridentina o preconciliar. Para tal fin, mi estrategia fue explorar mediante diversas técnicas de campo como la observación participante y la descripción etnográfica el ritual de la misa y su papel en la construcción del grupo. Complementando estos métodos con las entrevistas en profundidad a miembros del grupo y con la revisión de fuentes facilitadas por ellos, pude entender cómo este logra sintetizar los elementos que hacen a la conformación de la identidad tradicional. A partir del análisis de sus momentos y características pretendo demostrar cómo el rito es para los fieles un sello distintivo. En este sentido, la expresión "vivir según la tradición" implica una presencia ascética en el mundo, la búsqueda por conservar "la Iglesia de siempre" y el resguardo de determinados valores morales. A su vez, crea un sentimiento de pertenencia grupal a través de la construcción de un relato y de la regulación de las diferentes instancias de sociabilidad que afectan la vida cotidiana. Como se verá, todos estos elementos son ritualizados en el momento de la misa.

A síndrome de burnout é uma reação ao estresse crônico vivenciado no trabalho. Apresenta três dimensões: Exaustão Emocional, Despersonalização e Realização Profissional. Valores são categorias de orientação consideradas como desejáveis, baseadas nas necessidades humanas, variando quanto a sua magnitude e seus elementos definidores. A pesquisa teve como objetivo verificar a relação entre as dimensões da síndrome de burnout e os valores humanos dos professores da rede pública estadual da cidade de João Pessoa - PB. Participaram 220 professores do ensino médio que responderam a escala Maslach Burnout Inventory - MBI (versão ED), o Questionário de Valores Humanos e uma Ficha Sociodemográfica. Foram realizadas análises estatísticas descritivas, prova de correlação de Pearson e análise de regressão linear múltipla. A subfunção Normativa foi a que mais apresentou correlações com as dimensões do burnout, especialmente tradição e obediência se mostraram valores importantes para a diminuição do distanciamento afetivo interpessoal e para o alívio do esgotamento emocional. Verificou-se a importância de se fomentar os valores centrais e pessoais para promover a sensação de realização profissional.

The burnout syndrome is a reaction to chronic stress experienced at work. It presents three dimensions: Emotional Exhaustion, Depersonalization and Professional Achievement. Values are categories of orientation considered desirable, based on human needs and the preconditions to satisfy them, can vary as to their magnitude and the elements defined. The research verified the relationship between the dimensions of burnout syndrome and human values of the teachers of the public schools of the city of João Pessoa - PB. Participated 220 teachers who responded to the scale of the Maslach Burnout Inventory - MBI (ED version), the Questionnaire of Human Values and Sociodemographic Data. Were performed descriptive statistics analysis, Pearson’s correlations and linear regression analyses. The subfunction Normative was that showed correlations with the dimensions of burnout, especially tradition and obedience are very important values to decrease interpersonal emotional detachment and for the relief of emotional exhaustion. There was the importance of promoting the central and personal values to the feeling of professional achievement.

Antes de entrar en algunos detalles de la novela El embarcadero de los incurables (1998), a través del problema de la desesperanza, este artículo busca, primero, articular esta novela a una tradición narrativa y, luego, ubicarla en el conjunto de la obra de Fernando Cruz Kronfly. En términos generales el problema y su expresión novelesca son entendidos como una evaluación estética de la crisis de la modernidad y sus valores, así como una toma de posición frente a los asaltos del sentir y el modo posmoderno de vida. A manera de ejemplo, haciendo énfasis en el tipo de novela practicado por el autor, en esta se analiza la condición de los sujetos de hoy y su intrascendencia en las urbes posmodernas.

Before going into some details of the novel El embarcadero de los incurables [The pier of the incurables] (1998), through the issue of despair, this article seeks, first, to articulate this novel a narrative tradition and then place it in the whole work Fernando Cruz Kronfly. In general terms the problem and its romantic expression are understood as an aesthetic assessment of the crisis of modernity and its values, as well as taking a position against the assaults of feeling and the postmodern way of life. By way of example, with emphasis on novel type practiced by the author, in this condition the subjects of today and its insignificance in postmodern cities are analyzed.

Avant d'entrer dans certains détails du roman El embarcadero de los incurables [L'embarcadère des incurables] (1998), à travers le problème du désespoir, cet article vise, tout d´abord, à articuler ce roman dans une tradition narrative et, ensuite, à le placer dans l´ensemble de l'œuvre de Fernando Cruz Kronfly. En termes généraux, le problème et son expression romanesque sont compris comme une évaluation esthétique de la crise de la modernité et ses valeurs, et comme une prise de position face aux assauts du sentiment et du mode de vie postmoderne. En guise d'exemple, en mettant l'accent sur le type de roman utilisé par l'auteur, l'analyse porte sur la condition des sujets d'aujourd'hui et son insignifiance dans les villes postmodernes.

In Santiago del Estero's rural areas, in Argentina, multiculturalism and bilingualism as autonomous "subjects" installed in educational rural areas, provoke many doubts refered to its application. Operational impossibilities emerge in teachers who do not know "how to start" or "how to continue" with the Quichua santiagueño class, a minority language that doesn't have a curricular tradition or pedagogical habitus. Through an Anthropological-sociolinguistic approach, this paper explores a network of sociolinguistic tactics produced by an atmosphere of trickery: an intense feeling structure in spaces for bilingual children, young and adults (Quichua-Spanish) from Department Figueroa. This, in turn, allows us to understand how some teachers (often unknowingly) reinforce sureness discursive processes in bilingual children and young people. This is a situated perspective of bilingualism and multiculturalism: sociolinguistic microprocesses that are occurring within and outside the classroom, but that don't become visible within the discursive hegemony of formal education.

En las zonas rurales de Santiago del Estero, Argentina, la interculturalidad y bilingüismo como "temas" autónomos instalados en círculos docentes, suscitan muchas dudas en cuanto a su aplicación. Surgen imposibilidades operativas en docentes que no saben "cómo comenzar" o "cómo seguir" con la clase en quichua santiagueño, una lengua minoritaria que no posee tradición curricular ni habitus pedagógico. A través de un abordaje antropológico-sociolingüístico, este trabajo explora una red de tácticas sociolingüísticas producidas por un ambiente de picardía: una estructura de sentimiento intensa en espacios infantiles, juveniles y adultos bilingües (quichua-español) del departamento Figueroa. Esto, a su vez, permite comprender cómo algunos docentes (muchas veces sin saberlo) refuerzan procesos de seguridades discursivas en niños y jóvenes bilingües. Se trata de una perspectiva situada de bilingüismo e interculturalidad: microprocesos sociolingüísticos que están produciendo dentro y fuera del aula, pero no se visibilizan dentro de la hegemonía discursiva de la educación formal.

Nos anos recentes, as emoções chamaram a atenção das pesquisas sobre ação coletiva. A partir de uma concepção racional desta última, foi desenvolvida uma visão cognitiva da emoção- baseada em uma tradição ocidental que opõe racional a irracional, mente a corpo, privado a público- segundo a qual as emoções seriam fatores motivacionais. Neste artigo, elaboro uma revisão de parte de meu estudo etnográfico sobre fábricas recuperadas em Buenos Aires para analisar as emoções como práticas políticas. Proponho deslocar o debate sobre a irracionalidade/ racionalidade da ação e introduzir uma compreensão das práticas políticas como experiência encarnada. Com este objetivo, analiso a descrição que as/os trabalhadores/trabalhadores fizeram do momento da ocupação. Esta reconstrução demonstra a importância das emoções para articular a experiência e definir as reivindicações. O processo de construção de demandas implicou uma objetivação desta experiência e, ao mesmo tempo, de exposição pública de certas emoções e sentimentos.

Emotions have achieved a certain prominence in recent studies of collective action. Based on a rationalist conception of the latter, many of the authors concerned have developed a cognitive view of emotion adhering to a western tradition of thought that divorces the rational from the irrational, mind from body and private from public. Emotions thereby become factors capable of explaining people's motivations in collective actions. In this article I review part of my ethnographic study of recovered factories in Buenos Aires in order to analyze emotions as political practices. I suggest shifting the debate away from irrational/rational action and towards an understanding of political practices as embodied experience. This aim in mind I analyze the workers' descriptions of the moment of occupation. This reconstruction shows us the importance of emotion in articulating the experience and in pursuing their claims. At the same time, the public display of feeling enables the workers to legitimate their demands and garner political support.