Resumen: La filosofía de Enrique Dussel no puede entenderse sin la incorporación de conceptos extraídos de la narrativa semita, lo que llamaremos, parafraseando al propio Dussel, metáforas teológicas. Nuestro autor advierte que con tales conceptos es posible hacer una filosofía explícita, no una teología, recuperando la vitalidad del simbolismo del núcleo ético-mítico de las tradiciones populares. Eso le permite desarrollar una filosofía crítica desde la alteridad latinoamericana y de los pueblos del Sur, con lo cual elabora una filosofía original, ajena al colonialismo filosófico, promotora de la descolonización, lo cual le da un carácter disruptivo. Paralelamente, exhibe los límites helenocéntrico y eurocéntrico de la filosofía hegemónica en Occidente. La propia idea de liberación es recuperada de la mitología semita, con lo cual entendió la necesidad de construir un pensamiento incardinado a la realidad social y política de su tiempo, y de asumir el compromiso con los movimientos sociales como parte natural de su pensamiento filosófico.

Abstract: Enrique Dussel's philosophy cannot be understood without the incorporation of concepts extracted from Semitic narrative, what we will call, paraphrasing Dussel himself, theological metaphors. Our author warns that with such concepts it is possible to make an explicit philosophy, not a theology, recovering the vitality of the symbolism of the ethical-mythical core of popular traditions. This allows him to develop a critical philosophy from the Latin American otherness and the peoples of the South, with which he develops an original philosophy, foreign to philosophical colonialism, promoter of decolonization, which gives it a disruptive character. At the same time, it exhibits the Hellenocentric and Eurocentric limits of hegemonic philosophy in the West. The idea of liberation itself is recovered from Semitic mythology, with which he understood the need to build a thought incardinated with the social and political reality of his time, and to assume commitment to social movements as a natural part of his philosophical thinking.

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 Taking into account Rita Felski’s (1995) discussion on stereotypical representations of women in modernity and the New Woman movement, in this paper we analyse George Egerton’s short story “The Regeneration of Two” (1894) from the perspective of Donna Haraway’s cyborg imagery and the concept of cyborg writing. We demonstrate that “The Regeneration of Two” dialogues with Haraway’s proposition of a cyborg writing as it opposes an oppressive patriarchal system with the creation of a women’s community. To do so, we explore two main aspects of cyborg imagery present in the short story: the fractured identities and the community of political kinship, resulting in a subversive “cyborgian epiphany.” This epiphany informs Egerton’s progressive and intersectional representation of gender relations and of women’s writing part and parcel of the late 19th-century radical feminist New Woman movement. Felskis Felski s 1995 (1995 movement Egertons Egerton The Two 1894 (1894 Haraways Haraway womens so kinship cyborgian epiphany. 19thcentury thcentury 19th century th 199 (199 189 (189 19 (19 18 (18 1 (1 (

Resumen Partiendo del supuesto de la indisociabilidad del territorio sagrado con el cuerpo, es decir, para que la experiencia religiosa alcance la epifanía/hierofanía, es necesario conectar los cuerpos con su centro del mundo (ELIADE, 1957, 2019), buscamos problematizar el contexto de desterritorialización de los cuerpos de su espacio sagrado, frente a una situación de crisis que imposibilita la práctica litúrgica - en el caso abordado, la pandemia del COVID-19 del bienio 2020-21 y sus impactos en el práctica religiosa de los practicantes de umbanda. Planteamos algunos interrogantes sobre cómo estos cuerpos desencajados (GIDDENS, 1991), como una forma de resistencia identitaria, ejercen su liturgia en un entorno en línea, incluso con la fragmentación del egrégora compuesto por entidades espirituales, médiums y asistencia. El objeto elegido para discutir el tema son las liturgias (giras) en línea del canal Adérito Simões, en la plataforma YouTube, transmitidos entre 2020 y 2021. cuerpo decir epifaníahierofanía epifanía hierofanía epifanía/hierofanía ELIADE, ELIADE (ELIADE 1957 2019, 2019 , 2019) abordado COVID19 COVID 19 COVID-1 202021 21 2020-2 umbanda GIDDENS, GIDDENS (GIDDENS 1991, 1991 1991) identitaria espirituales asistencia giras (giras Simões YouTube 202 2021 195 201 COVID1 1 COVID- 20202 2 2020- 199 20

Abstract Based on the assumption that the sacred territory is inseparable from the body, that is, for the religious experience to reach the epiphany/hierophany, it is necessary to connect bodies with their center of the world (ELIADE, 2019), we seek to problematize the context of the deterritorialization of bodies from their sacred space, in the face of a crisis that makes liturgical practice impossible - in the case discussed, the COVID-19 pandemic of the 2020-21 biennium and its impacts on the religious practice of Umbanda practitioners. We launched some questions about how these disembedded bodies (GIDDENS, 1991), as a form of identity resistance, exercise their liturgy in an online environment, even with the fragmentation of the egregore composed of spiritual entities, mediums, and consultants. The object chosen to discuss the topic is the online liturgies (giras) of the Adérito Simões channel on the YouTube platform, broadcast between 2020 and 2021. body epiphanyhierophany epiphany hierophany epiphany/hierophany ELIADE, ELIADE (ELIADE 2019, 2019 , 2019) space discussed COVID19 COVID 19 COVID-1 202021 21 2020-2 practitioners GIDDENS, GIDDENS (GIDDENS 1991, 1991 1991) resistance environment entities mediums consultants giras (giras platform 202 2021 201 COVID1 1 COVID- 20202 2 2020- 199 20

Resumo Partindo do pressuposto da indissociabilidade do território sagrado com o corpo, ou seja, para que a experiência religiosa atinja a epifania/hierofania faz-se necessária a conexão dos corpos com seu centro do mundo (ELIADE, 2019), buscamos problematizar o contexto da desterritorialização dos corpos de seu espaço sagrado, diante de uma situação de crise que impossibilite a prática litúrgica - no caso abordado, a pandemia de COVID-19 do biênio 2020-21 e seus impactos na prática religiosa de umbandistas. Lançamos algumas questões sobre como esses corpos desencaixados (GIDDENS, 1991), como forma de resistência identitária, exercem sua liturgia em um ambiente online, mesmo com a fragmentação da egrégora composta por entidades espirituais, médiuns e consulentes. O objeto escolhido para discussão do tema são as giras online do canal Adérito Simões, da plataforma YouTube, transmitidas entre 2020 e 2021. corpo seja epifaniahierofania epifania hierofania fazse faz se ELIADE, ELIADE (ELIADE 2019, 2019 , 2019) abordado COVID19 COVID 19 COVID-1 202021 21 2020-2 umbandistas GIDDENS, GIDDENS (GIDDENS 1991, 1991 1991) identitária espirituais consulentes Simões YouTube 202 2021 201 COVID1 1 COVID- 20202 2 2020- 199 20

Resumen: Objetivo: El propósito de este escrito es hablar sobre las construcciones socioculturales alrededor de la enfermedad. La principal preocupación es contribuir a desmontar desde nuestras vivencias como investigadoras y mujeres diagnosticadas, el estigma que impregna la vida cotidiana de las personas como nosotras: obesas o con VPH (virus del papiloma humano). Metodología: Mediante la metodología conocida como duoetnografía, en la que dos individuos narran experiencias compartidas para profundizar sobre un fenómeno sociocultural, presentamos una serie de cavilaciones que cuestionan el lugar social en el que se nos coloca al ser valuadas como enfermas. Resultados: Encontramos, a partir de nuestras reflexiones simultáneas, tres epifanías que se relacionan, primero, con el estigma biomédico, luego, con el estigma personal y, después, con el estigma sociocultural. Una cuarta epifanía expone las consideraciones de aprendizaje conjunto durante el proceso de convivencia académica de las autoras. Conclusión: Nos interesa, sobre todo, dejar una invitación a considerar críticamente el estigma, nos preocupa hablar de cuidado y apuntar las prácticas discriminatorias más que negar nuestros diagnósticos.

Abstract: Objective: The purpose of this paper is to talk about the sociocultural constructions around the disease. The main interest is to contribute to dismantle from our experiences as researchers and diagnosed women, the stigma that permeates the daily lives of people like us: obese or with HPV (Human Papilloma Virus). Methodology: Through the methodology known as duoethnography, in which two individuals narrate shared experiences to study in detail a sociocultural phenomenon, we present a series of thoughts that question the place in which we are placed when we are valuated as sick. Results: We found, from our simultaneous reflections, three epiphanies that relate first to biomedical stigma, then to personal stigma and then to sociocultural stigma. A fourth epiphany expounds joint learning considerations during the authors' academic shared experience. Conclusion: We are interested, above all, in leaving an invitation to critically consider stigma, we are concerned with talking about care and pointing out discriminatory practices rather than denying our diagnoses.

Resumo: Objetivo: O objetivo deste trabalho é falar sobre as construções socioculturais que envolvem a doença. A principal preocupação é contribuir para desmontar, desde nossas experiências como pesquisadores e mulheres diagnosticadas, o estigma que permeia a vida diária de pessoas como nós: obesas ou com HPV (Human Papilloma Virus). Metodologia: Por meio da metodologia conhecida como duoetnografia, na qual dois indivíduos narram experiências compartilhadas a fim de aprofundar um fenômeno sociocultural, apresentamos uma série de reflexões que questionam o lugar social em que somos colocados quando somos categorizadas como doentes. Resultados: Encontramos, a partir de nossas reflexões simultâneas, três epifanias que se relacionam primeiro com o estigma biomédico, depois com o estigma pessoal e depois com o estigma sociocultural. Uma quarta epifania expõe as considerações de aprendizagem conjunta durante o processo de convivência acadêmica das autoras. Conclusão: Estamos interessados, acima de tudo, em deixar um convite para considerar criticamente o estigma, estamos preocupadas em falar de cuidados e apontar práticas discriminatórias em vez de negar nossos diagnósticos.

ABSTRACT: The aim of this paper is to read Matt Haig's The Midnight Library in light of Nietzsche's concepts of amor fati and eternal recurrence which is one of the most predominant manifestation of the amor fati. The trajectory of Nora's journey from dissatisfaction with life to the final embrace of her destiny highlights the Nietzschean emphasis upon human inevitable affirmation of living by saying yes to life. According to Nietzsche, by negating life and showing desire for committing suicide, human beings cannot show their perfection; only in case of embracing the hardships of living, will they be able to be perfect and fortitudinous. It is crucial for Nietzsche that human beings give priority to their living despite all its sufferings; instead of craving for their annihilation humans must find their rebirth in everyday repetitive incidence of their lives. Nietzsche has asserted that human beings must be courageous enough to live their lives recurrently rather than having an eye for different other narratives in their lives. Finally, it is shown that Nora found a Nietzschean answer to her mysterious question of life that perfect humans will accept that life is worth infinite recurrence and reiteration. Through an epiphanic event which acts as a tromp l'oeil, she saw distraction from the slough of meaninglessness and hopelessness. This paper highlights that the sense of finitude in life can make it more meaningful and Nora's Being toward death gives her a phoenix-like rebirth to affirmatively embrace her destiny as it is.

RESUMEN: El objetivo de este trabajo es leer La biblioteca de medianoche de Matt Haig a la luz de los conceptos de Nietzsche sobre el amor fati y la eterna recurrencia, que es una de las manifestaciones más predominantes del amor fati. La trayectoria del viaje de Nora desde la insatisfacción con la vida hasta el abrazo final de su destino pone de relieve el énfasis nietzscheano en la inevitable afirmación humana de vivir diciendo sí a la vida. Según Nietzsche, negando la vida y mostrando deseos de suicidarse, los seres humanos no pueden mostrar su perfección; sólo en caso de abrazar las dificultades de vivir, podrán ser perfectos y fuertes. Para Nietzsche es crucial que los seres humanos den prioridad a su vida a pesar de todos sus sufrimientos; en lugar de ansiar su aniquilación los seres humanos deben encontrar su renacimiento en la incidencia repetitiva cotidiana de sus vidas. Nietzsche ha afirmado que los seres humanos deben ser lo suficientemente valientes como para vivir sus vidas de forma recurrente en lugar de tener un ojo puesto en otras narrativas diferentes en sus vidas. Por último, se muestra que Nora encontró una respuesta nietzscheana a su misteriosa pregunta sobre la vida que los humanos perfectos aceptarán que la vida merece una recurrencia y reiteración infinitas. A través de un acontecimiento epifánico que actúa como un tromp l'oeil, vio la distracción del lodazal del sinsentido y la desesperanza. Este artículo subraya que el sentido de finitud de la vida puede hacerla más significativa y el Ser de Nora hacia la muerte le da un renacimiento como el del ave fénix para abrazar afirmativamente su destino tal como es.

Resumen En este artículo pretendemos reflexionar sobre la experiencia cristiana de Dios frente a la tentación del vacío cultural que asola las «teologías» de la secularización y el vacío de Dios en las «contra-teologías». En el camino investigativo, revisamos la literatura teológica de la tradición católica, mapeando los aportes de las teologías de la experiencia cristiana de Dios como experiencia de una plenitud. De esta manera, delineamos una investigación bibliográfica con un enfoque cualitativo. En el seno de la sociedad contemporánea, interpelada por las «crisis permanentes», la corrupción, la barbarie y la pandemia, falta un Misterio Sagrado, capaz de revelar el sentido último de la existencia humana. En la eclesiología del siglo XXI, la experiencia cristiana de Dios -latinoamericana y caribeña- reclama para su praxis histórica la epifanía del rostro de un Dios sufriente. Este Dios, con sensatez, asume el peso de la existencia humana, mostrándose solidario con el sufrimiento de personas concretas, con cuerpo, psiquis y espíritu vivos - un Dios responsable, inclusivo, totalmente comprometido con el destino de la humanidad y de la «Casa Común», que no renuncia a ninguna de sus criaturas.

Resumo Neste artigo, objetivamos refletir sobre a experiência cristã de Deus diante da tentação do vazio cultural que assola as «teologias» da secularização e o vazio de Deus nas «contra- teologias». No percurso investigativo, revisitamos a literatura teológica da tradição católica, mapeando as contribuições das teologias da experiência cristã de Deus como a experiência de uma plenitude. Por este caminho, delineamos uma pesquisa bibliográfica de abordagem qualitativa. No seio da sociedade contemporânea, desafiada por «crises permanentes», corrupção, barbáreis e pandemia aflora a carência de um Mistério Sagrado, capaz de revelar o sentido último da existência humana. Na eclesiologia do século XXI, a experiência cristã de Deus - latino-americana e caribenha - reclama para a sua práxis histórica a epifania do rosto de um Deus sofredor. Este Deus, sensivelmente, assume o fardo da existência humana, solidarizando-se com o sofrimento de pessoas concretas, de corpo-vivente, psique e espírito - um Deus responsável, inclusivo, totalmente envolvido com o destino da humanidade e da «Casa Comum», que não renuncia a nenhuma das suas criaturas.

Abstract In this article, we reflect on the Christian experience of God in the face of cultural emptiness temptation that plagues the «theologies» of secularization and the emptiness of God in "counter-theologies. In the investigative journey, we revisited the Catholic tradition's theological literature, mapping the contributions of the Christian experience of God theologies as the experience of fullness. Along this path, we outlined qualitative and bibliographical research. Within contemporary society, challenged by «permanent crises», corruption, barbarism, and pandemics, there is a lack of a Sacred Mystery capable of revealing the ultimate meaning of human existence. In the 21st century ecclesiology, the Christian experience of God - Latin American and Caribbean - claims for its historical praxis, the epiphany of the face of a God who suffers. This God, sensibly, assumes the burden of human existence, in solidarity with the suffering of concrete persons, of a living body, psyche, and spirit. A responsible, inclusive God, totally involved with humanity's destiny and the «Common House», which does not give up any of its creatures.

Resumen: En este artículo, el objetivo era examinar las representaciones de la educación difundidas en la extensión de los 479 textos yde las 1935 iconografías que integran las 1093 páginas del Álbum Ilustrado da Comarca de Rio Preto (1927-1929). Con este fin, basado em los principios de la Historia Cultural y el Análisis del Discurso, se examinó el proceso social de producción de este artefacto y la materialidad de grafías de carácter educativo que lo componen. Tan, se encontró un esfuerzo de exaltación verbo-visual de la instrucción popular y oficial como síntoma de progreso, en una diligencia enunciativa que fijó el objeto tipográfico investigado como soporte y, al mismo tiempo, como la encarnación de los proyectos civilizatorios y educativos que sus autores buscaron participar. Resumen artículo 47 193 109 19271929. 19271929 1927 1929 . (1927-1929) fin Discurso componen Tan verbovisual verbo visual progreso tiempo participar 4 19 10 1927192 192 (1927-1929 1 192719 (1927-192 19271 (1927-19 (1927-1 (1927- (1927 (192 (19 (1 (

Abstract: The objective of the present paper was to examine the representations of education disseminated in the extension of 479 texts and 1935 iconographies that integrate the 1093 pages of the Álbum Ilustrado da Comarca de Rio Preto (1927-1929). For that, based on the principles of Cultural History and Discourse Analysis, we carried out an examination of the social process of production of this artifact and the materiality of the spellings of educational nature that compose it. Thus, an effort of verbal-visual exaltation of popular and official instruction as sign of progress was verified, in an enunciative diligence that fixed the typographical object investigated as support and, at one time, as the incarnation of the civilizing and educational projects that their artificers sought to participate in. Abstract 47 193 109 19271929. 19271929 1927 1929 . (1927-1929) Analysis it Thus verbalvisual verbal visual verified time 4 19 10 1927192 192 (1927-1929 1 192719 (1927-192 19271 (1927-19 (1927-1 (1927- (1927 (192 (19 (1 (

Resumo: No presente artigo, objetivou-se perscrutar as representações de educação difundidas na extensão dos 479 textos e das 1.935 iconografias que integram as 1.093 laudas do Álbum Ilustrado da Comarca de Rio Preto (1927-1929). Para tanto, com base nos princípios da História Cultural e da Análise do Discurso, examinou-se o processo social de produção deste artefato e a materialidade das grafias de cunho educacional que o compõem. Assim, averiguou-se um esforço de exaltação verbo-visual da instrução popular e oficial como indício de progresso, em uma diligência enunciativa que fixou o objeto tipográfico investigado como suporte e, a um só tempo, como a encarnação dos projetos civilizatórios e educativos que seus artífices buscaram participar. Resumo artigo objetivouse objetivou se 47 1935 1 935 1.93 1093 093 1.09 19271929. 19271929 1927 1929 . (1927-1929) tanto Discurso examinouse examinou compõem Assim averiguouse averiguou verbovisual verbo visual progresso tempo participar 4 193 93 1.9 109 09 1.0 1927192 192 (1927-1929 19 9 1. 10 0 192719 (1927-192 19271 (1927-19 (1927-1 (1927- (1927 (192 (19 (1 (

Abstract: In this paper I examine the so-called transverse writing, the intellectual and literary project of Rafael Argullol and one of his work’s core. To the catalan essayist, the transverse writing involves an expressive epiphany in which the fragment and the aphorism are conjugated. Thus, the author tries to make transparent the emergence and the natural flow of thought, as sensitive and intellective experience, through a series of transgeneric fugues and dissonances that reinforce his nomadic and plural conception of creation and existence.

Resumen: En este artículo examino la denominada escritura transversal, el proyecto intelectual y literario de Rafael Argullol y uno de los ejes vertebradores de su obra. Para el ensayista barcelonés, la transversalidad resulta una especie de epifanía expresiva en la que se conjugan el fragmento o el aforismo. Así, el autor pretende transparentar la emergencia y el flujo natural del pensamiento, en cuanto experiencia sensible e intelectiva, por medio de una serie de fugas y disonancias transgenéricas que refuerzan su concepción nómada y plural de la creación y de la existencia.

Resumen Este estudio pretende comprender la emblemática expresión «cultura del encuentro» en el marco del magisterio y testimonio del Papa Francisco. Desde el inicio de su pontificado, la categoría «encuentro» se destaca en sus pronunciamientos y, principalmente, en sus gestos. En diversos momentos de la historia de Israel, las palabras y los gestos fueron la mediación de la que se sirvió Dios para revelarse a su pueblo, especialmente por los profetas. En este estudio se busca considerar la dimensión profética de la enseñanza y del testimonio de Francisco para verificar cómo la cultura del encuentro es una actualización y epifanía del Reino de Dios para nuestros días. El planteamiento consistirá en analizar cómo Francisco explica, describe y propone la cultura del encuentro para identificar su dinamismo. Y, finalmente, verificar cómo el mismo pontífice ejercita y promueve la «cultura del encuentro» mediante la consideración de sus viajes apostólicos fuera de Italia.

Abstract This study aims at understanding the emblematic expression «culture of encounter» within the framework of the Church Magisterium and witness of Pope Francis. From the beginning of his pontificate, the category «encounter» has been prominent in his discourses and, above all, in his gestures. At various times in Israel's history, words and gestures were God's chosen way of revealing himself to his people, especially through the prophets. It is therefore intended to also consider the prophetic dimension of his teachings and testimony and thus to see how the culture of the encounter is an actualization and epiphany of the Kingdom of God for our day. The approach is an analysis of how Pope Francis explains, describes and proposes the culture of encounter so as to identify its dynamism. This work will seek to verify how the same pontiff exercises and promotes the «culture of the encounter» by considering his apostolic visits outside Italy.

Resumo Este estudo pretende compreender a emblemática expressão «cultura do encontro», no marco do magistério e testemunho do Papa Francisco. Desde o início de seu pontificado, a categoria «encontro» recebe destaque em seus pronunciamentos e, principalmente, nos seus gestos. Em diversos momentos da história de Israel, as palavras e os gestos foram a forma escolhida por Deus para se revelar ao seu povo, especialmente por intermédio dos profetas. Pretende-se assim, também considerar a dimensão profética de seus ensinamentos e testemunho e, dessa forma constatar como a cultura do encontro é uma atualização e epifania do Reino de Deus para os nossos dias. A abordagem consistirá em analisar como Francisco explica, descreve e propõe a cultura do encontro em seus pronunciamentos para identificar seu dinamismo. E, por fim, verificar como o próprio pontífice se exercita e promove a «cultura do encontro» mediante a consideração de suas 27 viagens apostólicas fora da Itália.

resumo Este ensaio busca ressaltar algumas características da extensa obra lírica de Johann Wolfgang von Goethe, desde os versos de “ocasião” com que saúda os avós maternos no Ano Novo de 1757, até pouco antes de sua morte em março de 1832. Distinguindo-se por profícua interpenetração de estilos, formas, motivos e também de várias tradições da lírica europeia, a obra poética de Goethe - dotada de extraordinária força onomatúrgica e inclinada a consumar na palavra uma epifania da ideia a partir do fenômeno - apresenta-nos, em alguns momentos mais “prosaicos”, uma faceta surpreendentemente moderna. Essa “modernidade” pode ser apontada também no ciclo, inspirado no poeta persa Hafiz e publicado pela primeira vez em 1819, Divã Ocidental-Oriental, que promove a integração num todo uno e coeso da expressão lírica (os gazéis e demais poemas) e do discurso ensaístico (nas “Notas e estudos para melhor compreensão do Divã Ocidental-Oriental”). Nesse ciclo manifesta-se ainda um jogo ficcional de despersonalização e mascaramento que reverbera mais tarde em grandes poetas da impessoalidade e das personae, como Robert Browning, W. B. Yeats ou F. Pessoa.

abstract This essay seeks to highlight some features of Johann Wolfgang von Goethe’s extensive lyric work, from the “occasion” verses with which he greets his maternal grandparents in the New Year of 1757 until shortly before his death in March 1832. Distinguished by a prolific interpenetration of styles, forms, motifs and also of various traditions of European lyricism, Goethe’s poetic work - endowed with extraordinary onomaturgical strength and inclined to consummate in the word an epiphany of the idea from the phenomenon - presents to us, in some more “prosaic” moments, a surprisingly modern facet. This “modernity” can also be pointed out in the West-eastern Divan cycle, inspired by the Persian poet Hafiz and first published in 1819, which integrates lyrical expression (the ghazals and other poems) and essayistic discourse (in “Notes and Studies for a Better Understanding of the West-Eastern Divan”) into the whole and cohesive unity. This cycle also manifests a fictional game of depersonalization and masking, which later reverberates in the great poets of impersonality and personae, such as Robert Browning, W.B. Yeats, and Fernando Pessoa.

This study aims at exploring how an integrated product and service contributes to achieving Innovation of Meaning (IoM) or technology epiphany. Existing IoM studies have focused on intended meaning (as defined in new product development) and ignored the received meaning that users reconstruct. The process by which a user assigns meaning to things can not only be static but also dynamic. This study focuses on integrated products and contexts offered by services and analyses the case of Japan’s largest manufacturer of ankle-foot orthoses. The results show that the service guides the users to reconstruct the meaning in dynamic cognitive processes and use the metaphors that contribute to the consistency between products and services.

The Post is the name that this essay gives a time: what comes after to the recovery of legitimate political authority in Chile in the ’90s; a desire: the return of a potency of organization of meaning that had existed before the catastrophe of culture that was the dictatorship, and his expectation in the long period that followed the beautiful but brief epiphany that was the popular triumph, that downed it (the ’NO’). The writings here twinned expressed tensions of a historical process whose lack of proper name (the "transition"), evidence of the elusive vocation of a reality that postpones (not yet concluded to postpone) the identification of subjects in common horizons. Voices, of these writers, set out from that constitutive lack and try to recompose a possible sense, a puzzle formed by other voices, also lost, amid the loud noise which still does not allow hear them, in the Post.

La Post es el nombre que este ensayo da a un tiempo: el que sucede a la reposición de la autoridad política legítima en Chile en los años 90, y a un deseo: el del retorno de una potencia de organización del sentido que había existido antes de la catástrofe de la cultura que fue la dictadura, y a su expectativa en el largo período que siguió a la bella pero breve epifanía del triunfo popular que la derribó (el ’NO’). Las escrituras que aquí se hermanan expresan las tensiones de un proceso histórico cuya carencia de nombre propio (la "transición") evidencia la vocación elusiva de una realidad que pospone (no concluye aún de posponer) el encuentro de los sujetos en horizontes comunes. Voces, las de estos escritores, que se exponen desde esa falta constitutiva y que intentan la recomposición de un sentido posible, de un crucigrama formado por otras voces, también perdidas, en medio del ruido intenso que aún no permite oírlas, en la Post.

Abstract The aim of the present study was to evaluate the bond strength (BS) of root canal fillings to root dentin using the reciprocating file-matched single-cone or lateral compaction techniques with resin-based and calcium-silicate-based sealers. Maxillary canine roots were prepared and filled using one of the following approaches: Reciproc R40 file and R40 single cone, WaveOne Large file and Large single cone, or ProTaper up to F4 file with lateral compaction. The root filling was performed using AH Plus, Epiphany SE or MTA Fillapex (n = 10). Three 1-mm-thick slices were obtained from each third of each root. Two slices were subjected to a push-out test, and the other slices were prepared for scanning electron microscopy (SEM) to examine the dentin-sealer interface. Data (in MPa) from the push-out tests were analyzed using a two-way ANOVA and Tukey’s test (p < 0.05). Failure modes (adhesive, cohesive or mixed) were evaluated at ×25 magnification. The single-cone techniques resulted in lower BS values than the lateral compaction technique. For lateral compaction, AH Plus and Epiphany SE showed the highest and lowest BS values, respectively. Slight differences were observed between sealers when the single-cone techniques were used. A tendency to reduce the BS toward the apical third was observed. Adhesive failures were predominant for all experimental conditions. A closer adaption of the filling material on the root dentin was observed for the AH Plus and lateral compaction techniques. The Reciproc and WaveOne techniques were associated with lower BS values than the lateral compaction technique. However, the effect of the root canal filling technique appears to be sealer-dependent.

This study evaluates the effect of two thermoplastic obturation systems (MicroSeal and Obtura II) on bond strength of different sealers to intraradicular dentin. Sixty root canals of human canines were prepared using ProTaper rotary files (crown-down technique) and irrigated with 2.5% sodium hypochlorite and 17% EDTA. The root canals were filled by MicroSeal, Obtura II, or lateral compaction techniques using AH Plus and Epiphany SE. 1.5 mm thick root slices were subjected to the push-out test. ANOVA and Tukey's test showed that the bond strength values (MPa) observed in the groups obturated with MicroSeal (2.96 ± 2.72) and Obtura II (2.68 ± 2.18) did not significantly differ from each other (p > 0.05) but were significantly higher than that observed in the group obturated with lateral condensation (2.01 ± 1.48; p < 0.05). There were no statistically significant differences in strength (p > 0.05) among the root canal thirds (cervical: 2.44 ± 2.03; middle: 2.50 ± 2.27; and apical: 2.70 ± 2.34). Adhesive failures were predominant (60%) in all groups. In conclusion, MicroSeal and Obtura II techniques, using AH plus sealer, increased the resistance to displacement of the filling material, when compared with lateral compaction. Moreover, when used with Epiphany SE, these obturation systems did not affect the bond strength of the material to root dentin.