Abstract In this article we investigate neopaganism as a cultural imprint of contemporary Western societies. Closely related to the opposition to Christianity, neopaganism is configured as a philosophy that, consciously and radically, is reluctant to all types of dualism. In this order of ideas, God and the world become two different, separate and irreducible ontological levels. The main objective of the work is to demonstrate that neopaganism is another form of nihilism, through a qualitative approach typical of the human sciences, and will use both the hermeneutical phenomenological method and documentary analysis since it seeks to deepen the rupture with the popular religious traditions, to return to the old sacred conception of the world as a place full of gods, in which there are no more moral demands than those indicated by man as the center of this neopagan metaphysical and anthropological scheme. The main result obtained is the verification of the nihilism that the neopagan proposal contains in the religious, moral, anthropological and political order with a detailed characterization of the phenomenon and its relativistic consequences in Western thought.

Resumen En el presente artículo investigamos acerca del neopaganismo como una impronta cultural de las actuales sociedades occidentales. Relacionado estrechamente con la oposición al cristianismo, el neopaganismo se configura como una filosofía que, de manera consciente y radical, se muestra reacia a todo tipo de dualismo. En este orden de ideas, Dios y el mundo devienen dos niveles ontológicos distintos, separados e irreductibles. El objetivo principal del trabajo es el de demostrar que el neopaganismo constituye una forma de nihilismo, mediante un enfoque cualitativo propio de las ciencias humanas, y se servirá tanto del método fenomenológico hermenéutico como del análisis documental, puesto que busca profundizar en la ruptura con las tradiciones religiosas populares, para retornar a la vieja concepción sagrada del mundo como un lugar lleno de dioses, en el que no hay más exigencias morales que las que señale el hombre como centro de este esquema metafísico y antropológico neopagano. El principal resultado obtenido es la comprobación del nihilismo que encierra la propuesta neopagana en el orden religioso, moral, antropológico y político con una detallada caracterización del fenómeno y sus consecuencias relativistas en el pensamiento occidental.

Abstract Introduction/Frame: Treatment courts (TCs) were developed in the 1980s to address challenges facing individuals with a substance use disorder (SUD) involved in the criminal justice (CJ) system. TCs are an alternative to the punitive nature of the CJ system by joining SUD treatment with the accountability of the judicial system. By design, treatment court (TC) implementations are highly varied. Each implementation adopts the National Association of Drug Court Professionals (NADCP) key components that are consistent with yet bound by their community resources, values, and political realities. Research Questions/Objective: Using qualitative community-based participatory research, two case studies and one phenomenological study were conducted with treatment courts in a mid-Atlantic state in the USA to examine successful TC operations. Methodology: Using purposive sampling, the analytic plan included individual semi-structured interviews with judges, TC team members, program graduates, and community stakeholders. Interviews were professionally transcribed and coded consistent with thematic analysis procedures. Results: Analysis revealed themes of judicial sovereignty juxtaposed with a lack of knowledge of SUDs, the importance of a fully dedicated coordinator to serve as an extension of the judge, and purposeful courtroom set-up and norms conducive to a therapeutic rather than punitive approach. Final Considerations: Transferable recommendations to other specialty docket evaluators and teams which can be adopted to fit a variety of dockets, including mental health court, veterans court, and juvenile court include mandatory judicial training, evolving operations norms, values alignment among the TC team, and a TC coordinator to oversee day-to-day operations. In addition, stakeholder engagement to drive an iterative evaluation process converges with the traditions of action research in community settings.

Resumen El presente trabajo busca explorar una serie de elementos constitutivos del mito del rapto de Europa en las versiones de Mosco (Europa), Ovidio (Metamorfosis 2. 833-875 y 6. 103-107; Fastos 5. 603-620), Aquiles Tacio (Leucipa y Clitofonte 1), Luciano de Samósata (“Céfiro y Noto”, Diálogos marinos) y Nono de Panópolis (Dionisíacas 1). El objetivo es intentar determinar la(s) fuente(s) que pudo haber utilizado cada autor, a partir de la mención u omisión de algunos de estos componentes en las distintas reelaboraciones, así como también los cambios en la forma de emplearlos.

Abstract The present work aims to explore a series of constituent elements of the myth of the rape of Europa in the versions of Moshus (Europa), Ovid (Metamorphosis 2. 833-875 and 6. 103-107; Fasti 5. 603-620), Achilles Tatius (Leucippe and Clitophon 1), Lucian of Samosata (“Zephyrus and Notus”, Dialogues of the Sea Gods) and Nonus of Panopolis (Dionysiaca 1). The objective is to try to determine the source(s) that each author could have used, based on the mention or omission of some of these components in the different rewritings, as well as the changes in the way they are used.

In a time where approximately one-third of the world Spopulation identify as Christian, while the percentage of individuals rejecting the idea of a divine being remains relatively low, it is striking that proponents of the latter category attempt to silence research and findings from the former group. A recent example of this is the reaction to four articles published in 2023 in the Tydskrif vir Geesteswetenskappe (Journal of Humanities). These articles discuss recent scientific research, indicating highly intelligent and precise design in both macrocosm and microcosm, leading researchers to logically conclude that there must be a designer who cannot be a part of the cosmos itself. This conclusion causes significant discomfort among atheistically inclined thinkers, as evidenced by the fierce response to these articles. It appears that there is even pressure on academic journals to employ censorship and refrain from publishing such research. This article is a reaction to such criticism. Spangenberg (2023) takes issue with the assumption of the researchers of the four articles that humans are rational beings, by emphasising the irrationality of certain human behaviour. He has a significant problem with the researchers' suggestion that the order found in nature and humans' rational thinking abilities cannot be seen as coincidental but are ordained by God. He also attempts to create a contradiction between a merciful God and a God who punishes sin. But all these arguments can be dismissed based on basic logic. Spangenberg accuses the authors of misinformation when discussing Genesis. Referring to Genesis 1:26, he asserts that when God says, "let us make man," it implies multiple gods. Spangenberg's idea of polytheism in Genesis is further emphasised by his reference to the garden in Genesis 2 as the garden of gods, because it was located in the east. According to him, that would have referred to the place where heaven and earth meet, allowing gods residing in heaven to enter the earth. This conclusion based on the garden's eastern location resembles a slippery slope form of reasoning. Even when considering only the Pentateuch, the introduction of the so-called assembly of gods and garden of gods in Genesis 1 and 2 by Spangenberg cannot be considered a plausible interpretation. The focus in the Pentateuch, as in the rest of the Bible, is on the fact that God must be known and acknowledged as the only God, contrary to the pagan nations' concept of multiple gods. Spangenberg based his ideas on the documentary hypothesis - a theory that claims that the first five books of the Bible emerged over a long period of time and that they are a compilation of various and contradictory documents. He uses this to discredit the research in the four articles, despite the fact that even supporters of the documentary hypothesis admit to problems in this hypothesis. Contemporary research suggests that it is crucial to consider the truth claims of the Pentateuch itself and move away from hypothetical source documents. Arguments by people such as Spangenberg, that authors who do not accept this document hypothesis or give reference to it should be censured, cannot bear any weight. In fact, recent research returns to the idea that the Pentateuch is a single work, written according to a plan and largely composed by one author. By accepting its unity and inspiration, as millions of Christians do, valuable insights can be gained, for instance by considering why specific names for God are used in particular contexts. Conversely, viewing it as merely different sources does not yield fruitful research. In a further attempt to discredit the four scientific articles in the TGW, Spangenberg points to the negative way in which the church had supposedly dealt with Galileo Galilei's heliocentric research some centuries ago. Contrary to Spangenberg's assertion, the reality is that Galileo's affair did not start as a conflict between science and the church. The church had initially encouraged Galileo to continue his work. It was particularly natural scientists who, partly justifiable and partly not, raised issues concerning the results of his research. As evidenced by the authors of the four articles mentioned above, it was especially Christian thinkers who had developed scientific knowledge throughout many centuries; moreover, they had established and funded several universities where research could be done. Upon examining the four articles opposed by Spangenberg and others, it becomes clear how crucial it is that science and its results should not be suppressed. The articles discuss research in natural sciences and cosmology that delves into the cause and fine-tuning of the universe, as well as the precision of cosmic constants that make life possible. Additionally, they explore the origins of encoded information within DNA, and its role in life itself. It is unacceptable to reject experimental observations and derived theories based on a negative view of Christian beliefs beforehand. Scientific inquiry necessitates an unbiased and open-minded approach, demonstrating the courage to interpret data honestly, in order to reach the most probable conclusion.

Dit klink ongehoord om sensuur op artikels te wil toepas, wanneer dié artikels op grond van natuurwetenskaplike navorsing aandui dat die bevindinge in ooreenstemming is met dit wat 'n groot deel van die wereldbevolking glo. Tog is 'n onlangse voorbeeld hiervan die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) gepubliseer is. In hierdie artikels is die resultaat van natuurwetenskaplike en kosmologiese navorsing wat op 'n hoogs intelligente en presiese ontwerp in beide makro- en mikrokosmos dui, bespreek. Die navorsingsresultate dui daarop dat daar 'n intelligente ontwerper van die kosmos moet wees. In sy reaksie op die vier artikels, erken Spangenberg die geldigheid van die navorsings-resultate, maar hy voer aan dat dit nie met die eerste vyf boeke van die Bybel vergelyk kan word nie, aangesien laasgenoemde nie betroubaar is nie. Gegrond op sy ewolusionistiese siening van godsdiens, beweer hy dat die Pentateug as 'n bloot menslike samestelling van verskeie en teenstrydige dokumente ontstaan het. Resente Bybelwetenskaplike navorsing dui egter heelwat probleme met hierdie bronnehipotese aan, met die gevolg dat navorsers terugkeer na die siening dat die Pentateug grootliks deur een outeur saamgestel is, 'n geheel vorm en as sodanig betroubaar is. Anders as wat Spangenberg met sy verwysing na Galileo beweer, staan die Christendom nie in die pad van goeie navorsing nie. Christen-denkers het deur die eeue heen kosbare wetenskaplike werk gedoen en boonop verskeie universiteite gestig en befonds. Wetenskaplike ondersoek vereis 'n onbevooroordeelde benadering, wat die geleentheid skep dat bevindinge eerlik geïnterpreteer kan word om tot die mees waarskynlike gevolgtrekkings te lei. In 'n era waar rofweg 'n derde van die mensdom hulleself as Christene beskou (Dyvik, 2023), terwyl die persentasie mense wat ateïsties die idee van 'n goddelike wese verwerp wêreldwyd baie laag is, is dit opvallend dat voorstanders van laasgenoemde kategorie, navorsers en navorsing uit eersgenoemde groepering probeer stilmaak. 'n Resente voorbeeld hiervan is die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) verskyn het. In hierdie artikels (Dreyer, Van der Walt & Denton, 2023; Dreyer & Van der Walt, 2023a, 2023b, 2023c) bespreek die skrywers nuwere wetenskaplike ontdekkings en hoe die ontdek-kings aanduiding van hoogs-intelligente en presiese ontwerp gee.

Abstract. The classification of diseases of the Northern Lacandons reflects two main categories: autochthonous diseases, or “true diseases”, which are sent by the ancestral gods, and exogenous diseases, which are foreign, and are created by foreing deities. True diseases are cured through ritual practices, while to treat foreign diseases Western medicine is required. The text presents original ethnographic information, gathered during the period of confinement due to the pandemic. The analysis of the ethnographic material highlighted the different interpretations that the Lacandons elaborated to explain the spread of the SARS-CoV-2 virus from their cosmogony, as well as the methods employed to prevent and cure the infection. This analysis shows that the concepts of health and disease are dynamic; they change and adapt according to the cultural variations, as they are closely linked to religion and worldview.

Resumen. La nosología de los lacandones del norte contempla dos categorías principales de enfermedades: las autóctonas, llamadas “verdaderas enfermedades” -enviadas por los dioses ancestrales-, y las infecciones exógenas -“de los ladinos”-, creadas por deidades extranjeras. Las primeras se curan por medio de prácticas rituales, mientras que el tratamiento de las segundas necesita de métodos terapéuticos ajenos a la cultura local. En el texto, se presenta información etnográfica inédita, recabada durante el periodo de confinamiento por la pandemia. El análisis del material etnográfico permitió destacar las distintas interpretaciones que los lacandones elaboraron para explicar la difusión del virus SARS-CoV-2 desde su cosmogonía, así como los métodos que se emplearon para prevenir o curar la infección. Este análisis muestra cómo los conocimientos sobre los procesos de salud y enfermedad son nociones dinámicas, que se modifican y adaptan de acuerdo con las variaciones culturales, pues se encuentran estrechamente vinculadas a la religión y la cosmovisión.

Abstract Chocolate is a delectable sweet enjoyed all over the world. Made from dried cocoa beans, through the process of roasting, grinding, and conching, chocolate is known for its taste and flavor. Although the sugar content of chocolate is limiting its reach to the health-conscious population, chocolate is endowed with immense medicinal benefits. The major ingredient of chocolate, cocoa, Theobroma cacao L., is a plant known as the “Food of the Gods” due to the abundance of polyphenols present in it. Processing conditions and parameters affect the polyphenol stability. Roasting process conditions affect the polyphenols of cocoa beans, especially the epicatechin and procyanidin. The variety of cocoa beans, quality and presence of fat, sugar, emulsifiers, drying time, and temperature are the important influencing factors affecting the polyphenol content of chocolate. Chocolate possesses antioxidant, antidiabetic, anticancer, anti–inflammatory, and good mood food properties but it is also shown to be prebiotic and helps in alleviating the symptoms of Alzheimer’s and heart disease. The functional properties of chocolate can be enhanced by the addition of certain foods/ functional ingredients. This paper reviews the role of chocolate as a functional food, the effect of processing on polyphenols, and the recent developments in improving the functional properties of chocolates through fortification. world beans roasting grinding conching flavor healthconscious health conscious population benefits L L. Food Gods stability procyanidin fat emulsifiers time antioxidant antidiabetic anticancer antiinflammatory anti inflammatory anti–inflammatory Alzheimers Alzheimer s disease foods ingredients fortification

Abstract: Because of the constant changes in the religious landscape of Latin America, teaching evolution has become a contentious issue. This study examines teachers’ perspectives on evolution in three Latin American countries with varying degrees of secularism: Argentina, Brazil, and Uruguay. The importance of God in the evolution of species was analyzed using the responses to question B.48 of the Biohead-Citizen questionnaire. Despite their religious beliefs, Argentinian and Uruguayan teachers did not consider God’s role in evolution. In contrast, many Brazilian teachers attempted to integrate science and religion in the context of evolution, believing that God was essential to the evolutionary process. Semi-structured interviews and other questionnaire responses supported these findings. Abstract America issue secularism Argentina Brazil Uruguay B48 B 48 B.4 BioheadCitizen Biohead Citizen beliefs Gods s contrast process Semistructured Semi structured findings B4 4 B.

Resumo: Na América Latina, o ensino da evolução se tornou um tema delicado devido às constantes mudanças no panorama religioso. Este estudo analisa as concepções dos professores sobre a evolução em três países latino-americanos: Argentina, Brasil e Uruguai, com diferentes níveis de secularismo. A importância de Deus na evolução das espécies foi analisada por meio das respostas à pergunta B.48 do questionário Biohead-Citizen. As respostas dos professores argentinos e uruguaios não consideraram Deus importante para a evolução, apesar de serem majoritariamente religiosos. Em contraste, muitos professores brasileiros buscaram integrar a ciência com a religião no contexto da evolução e acreditam que Deus é importante para o processo evolutivo. Entrevistas semiestruturadas e outras respostas do questionário confirmaram essas conclusões. Resumo Latina religioso latinoamericanos latino americanos latino-americanos Argentina Uruguai secularismo B48 B 48 B.4 BioheadCitizen. BioheadCitizen Biohead Citizen. Citizen Biohead-Citizen religiosos contraste evolutivo conclusões B4 4 B.

RESUMO Este artigo defende que a ideia de culpa como herança é o tema central em O evangelho segundo Jesus Cristo, de José Saramago, haja vista a sua presença marcante nos perfis das principais personagens do romance. Associando essa ideia à concepção de pecado original formulada pela tradição cristã, objetiva evidenciar que, se no discurso literário entendido como canônico pelos cristãos, pode-se falar em pecado original do homem, é plausível admitir-se a existência de uma “culpa original de Deus” no discurso literário do evangelho saramaguiano, o que abre espaço para discussões relevantes acerca das relações que se estabelecem entre religião, realidade e literatura. Cristo Saramago romance cristã cristãos podese pode homem admitirse admitir Deus saramaguiano religião literatura

ABSTRACT This article defends that the idea of guilt as inheritance is the central theme in The Gospel According to Jesus Christ, by José Saramago, given its strong presence in the profiles of the main characters in the novel. Associating this idea with the conception of original sin formulated by the Christian tradition, it aims to show that, if in the literary discourse understood as canonical by Christians, there is a man's original sin, it is plausible to admit the existence of an "original guilt of God " in the literary discourse of the Saramaguian gospel, which opens space for relevant discussions about the relationships that are established between religion, reality and literature. Christ Saramago novel tradition Christians mans man s gospel religion literature

Abstract: Libertas was an essential issue in Roman politics, connected to the beginnings of the Republic; and Liber was a divinity that corresponded to this aspect from different perspectives. Liber and libertas, especially in politics, were deeply rooted in the Roman mind, and political leaders found it interesting to establish this connection. Between the forties and the thirties BC, several political leaders adopted divinities as patrons and models. In the context of civil war, the struggle for power was presented in poetry as a confrontation between divine models. This article investigates the role of Bacchus as a divine model for political leaders in Horace, focusing on his associations with Augustus and Mark Antony/Cleopatra. My aim is to show how Horace, taking advantage of the god’s paradoxical character, contributes to the assimilation of Liber to the Augustan repertoire in a moment of profound political transformations in Rome. Abstract politics Republic perspectives libertas mind connection BC models war Horace AntonyCleopatra Antony Cleopatra Antony/Cleopatra gods god s character Rome

Resumo: A libertas era uma questão fundamental na política romana, ligada aos primórdios da República; e Líber era uma divindade que correspondia a esse aspecto sob as mais diversas perspectivas. Líber e libertas, especialmente a política, estavam arraigados à mente romana, e as lideranças políticas achavam interessante estabelecer essa ligação. Entre as décadas de 40 e 30 a.C., vários líderes políticos adotaram divindades como patronos e modelos. No contexto da guerra civil, a disputa pelo poder era apresentada na poesia como um confronto entre modelos divinos. Este artigo investiga o papel de Baco como modelo divino para líderes políticos em Horácio, tendo em vista suas associações com Augusto e Marco Antônio/Cleópatra. Meu objetivo é demonstrar como Horácio, aproveitando-se do caráter paradoxal do deus, contribui para a assimilação de Líber ao repertório augustano em um momento de profundas transformações políticas em Roma. Resumo romana República perspectivas ligação 4 3 aC C a.C. civil divinos Horácio AntônioCleópatra Antônio Cleópatra Antônio/Cleópatra aproveitandose aproveitando se deus Roma a.C

Theology plays a role in how we think about human agency for social change. One's conception of God's relationship to humanity, or lack thereof, can suppress or empower resistance to oppressive systems. The prophetic revolutionary fighter Aline Sitoë Diatta1 remains an inspirational symbol of resistance, not only for the Diola people of Senegal but also more broadly throughout West Africa.2 As "La femme qui était plus qu'un homme"-the woman who was more than a man-her legendary impact on subsequent generations offers the opportunity to investigate the empowering influence of the Diola3 indigenous faith tradition, awasena path, on moral and ethical formation. Employing the womanist theological ethics of Katie G. Cannon and Delores Williams, along with the quare theory of E. Patrick Johnson, this paper theorizes an ethic of resistance and an ethic of control. The paper will then explore Diatta's use of both ethics based on an analysis of an African short film, À La Recherche Aline. Diatta's embodiment of an ethic of resistance and an ethic of control within modern reenactments of her story depict her rebellion against colonialism as empowered by the awasena path and its theology. The film reflects a modern reception history of Diatta that continues to inspire those of African descent to defend against attacks on their personhood by white supremacy.

Resumen: Después de la devastación sangrienta asestado por el Occidente a la subalternidad, queda el tatuaje colonial que nadie quiere; puesto que, el rechazo a dicha marca hace suponer el grado de resistencia y la acción contrahegemónica definida por el Amuyawi frente a la atmósfera global de totalización epistemológica. La propuesta pivote, expone cuidadosamente el origen del Amuyawi de Frontera para la América de Colores y el paralelismo filosófico con Slavoj Žižek. Para tal suceso, se analizan los principios elementales del Amuyawi de Frontera y su respectiva metodología; también se evalúa el rol del pensador contrasistema frente a la filosofía que contempla a la epistemología universal; así mismo, entra al debate el encuentro de dos mundos abisales en su intencionalidad referente a la dinámica endotransterritorial de sus habitantes y, por otro lado, se verifica el paralelismo del esloveno con el pensar emergente; más adelante, haciendo uso de la teoría de la conspiración, ingresa el tema ampliamente comentado por los habitantes de la Muchedad, denominado: el peligro bajo sospecha. Llegado al apartado final, surge el principio de desconfianza hacia el ser más próximo bajo la premisa de: “protégelos, pero no confíes en ellos”, originando así el retorno de poderes totalitarios sin contrapoder al borde de un virus altamente letal. Dentro de esa línea se obstruye el estudio, aperturando una vía para reflexionar.

Abstract: After the bloody devastation inflicted by the West on subalternity, there is the colonial tattoo that no one wants; since, the rejection of this mark makes suppose the degree of resistance and counterhegemonic action defined by the Amuyawi in the face of the global atmosphere of epistemological totalization. The pivotal proposal carefully exposes the origin of the Amuyawi of Frontier for the America of Colors and the philosophical parallelism with Slavoj Žižek. For this event, the elementary principles of the Amuyawi of Frontera and its respective methodology are analyzed; the role of the counter-system thinker against the philosophy that contemplates universal epistemology is also evaluated; likewise, the meeting of two abyssal worlds in their intentionality regarding the endotransterritorial dynamics of their inhabitants enters the debate and, on the other hand, the parallelism of slovenian with emerging thinking is verified; later, making use of the conspiracy theory, enters the topic widely commented by the inhabitants of the Muchedad, called: the danger under suspicion. Arrived at the final section, the principle of distrust towards the closest being arises under the premise of: "protect them, but do not trust them", thus causing the return of totalitarian powers without counterpower on the verge of a highly lethal virus. Within this line, the study is obstructed, opening a way to reflect.

Resumo: No Banquetede Platão, Fedro é considerado o “pai do discurso” e ocupa na sala o primeiro assento à esquerda. Ele introduz o tema do amor e inicia seu discurso com uma série de referências à tradição, incluindo figuras como Hesíodo, Acusilau e Parmênides, para elogiar Eros. Fedro enfatiza o papel do amor na guerra, na política e nas relações amorosas, ressaltando como o amor motiva os humanos a agirem de maneira excepcional. Seu argumento culmina na ideia de que o ápice do amor é a disposição de morrer por aqueles a quem amamos. Ilustra essa perspectiva com exemplos de casais: Alceste e Admeto, Orfeu e Eurídice e Aquiles e Pátroclo, demonstrando como o amor está intrinsecamente ligado à morte e como este sacrifício é recompensado pelos deuses. Esta tradução destaca termos específicos usados em contextos pederásticos como erastes e eromenos, através da transliteração, diferenciando-os de termos mais genéricos para amantes e amados. A introdução aborda brevemente como a compreensão das relações pederásticas e questões relacionadas ao gênero das personagens podem influenciar a interpretação do discurso. Esta tradução convida os leitores a uma análise minuciosa do discurso de Fedro, explorando as complexidades discutidas e suas implicações para o entendimento do amor na obra de Platão. Resumo Platão pai esquerda tradição Hesíodo Parmênides Eros guerra amorosas excepcional amamos casais Admeto Pátroclo deuses eromenos transliteração diferenciandoos diferenciando amados

Abstract: In Plato's Symposium, Phaedrus is recognized as the "father of discourse" and occupies the first seat on the left. He introduces the theme of love, commencing his discourse with a series of references to tradition, including figures like Hesiod, Acusilaus, and Parmenides, to extol Eros. Phaedrus underscores the role of love in war, politics, and amorous relationships, emphasizing how love motivates humans to act exceptionally. His argument culminates in the notion that the pinnacle of love is the willingness to die for those we love. He illustrates this perspective with examples of couples: Alcestis and Admetus, Orpheus and Eurydice, and Achilles and Patroclus, demonstrating how love is inherently linked to death and how this sacrifice is rewarded by the gods. This translation highlights specific terms used in pederastic contexts, such as erastes and eromenos, through transliteration, distinguishing them from more generic terms for lovers and loved ones. The introduction briefly addresses how the understanding of pederastic relationships and issues related to the gender of the characters can influence the interpretation of the discourse. This translation invites readers to undertake a meticulous analysis of Phaedrus's discourse, exploring the complexities discussed and their implications for the understanding of love in Plato's work. Abstract Platos Plato s Symposium father left tradition Hesiod Acusilaus Parmenides Eros war politics exceptionally couples Admetus Eurydice Patroclus gods contexts eromenos transliteration ones Phaedruss work

Abstract: Since antiquity, Empedocles has been considered as an example of both successful and unsuccessful communication. Aristotle credits him with vividness of images, but blames him for failure of clarity, and eventually compares his obscureness to that of oracles. Therefore, scholars in the past came to the conclusion that Empedocles deliberately employs an opaque style, like Heraclitus and his “studied ambiguity”, as means for initiation. This paper challenges this assumption and asks whether and how ambiguity can work within a didactic poem. By showing how Empedocles’ and Heraclitus’ communicative strategies differ from one another, I shall point to the poet’s role as a charismatic and spiritual guide, displaying at times a Sibyl-like attitude. Being a mediator between two separate dimensions puts Empedocles in an ambiguous position, because he delivers what the Muse and the gods made available for him to share, and so his opaqueness does not come directly from him. Ultimately, this style analysis also says something about who the ideal audience must have been. Abstract antiquity communication images clarity oracles Therefore studied ambiguity, , ambiguity” initiation poem another poets poet s guide Sibyllike Sibyl attitude position share Ultimately

Abstract: It is a commonplace in our histories of Greek philosophy that the first thinker to fashion deductive arguments was Parmenides of Elea. One corollary of this view is that Ionian philosophers before Parmenides provided no arguments in support of their views. In what follows I offer a critique of this dismissive characterization, focusing on the first thinker for whom we have a substantial body of evidence, Xenophanes of Colophon. Specifically, Xenophanes argued that retelling the old stories of divine strife and warfare was out of keeping with the qualities of cleanliness and purity considered essential to a proper symposium. He held also that the presence of fossilized remains at inland and mountainous locations was best explained by positing cycles of worldwide flooding and drought, and he linked many other phenomena with the presence of earth and/or water. He also distinguished between having direct perceptual access to events and knowing the clear and sure truth about them, and concluded that about far-off matters such as the gods and the nature of all things no man can know the certain truth. He held also that a series of contrasts between divine and human attributes followed from an initial assumption of divine greatness. Abstract Elea views characterization evidence Colophon Specifically symposium drought andor or water them faroff far off greatness

Abstract: A summary of the historical background of the present-day Lacandon Maya is followed by an account of their worldview, with respect to the archaeological remains which are found all over their territory, and about the deities who inhabited them. Southern Lacandon beliefs about the soul and death are outlined in order to grasp the meaning of “the song of the dead person’s soul”, which tells of the different phases through which the soul passes during the process of dying, in its transition between the human world and the world of the deities. A description of Lacandon funerary rites is provided, as well as an explanation of the term used in the song to signify the body. Finally, this song is compared to “the song to a dead person”, which belongs to Northern Lacandon oral tradition.

Resumen: Después de un compendio histórico relativo a los lacandones actuales, se expone su concepción de los vestigios arqueológicos que abundan en su territorio. A continuación se presentan datos con respecto a los dioses de los lacandones del sur y de sus ideas acerca del alma y de la muerte, imprescindibles para entender los versos que canta el alma. El canto relata las diferentes fases por las que pasa el alma durante el proceso de fallecimiento en su transición entre el mundo humano y el mundo de los dioses. Siguen una descripción de las exequias lacandonas y una explicación del vocablo utilizado en el canto para designar el cuerpo de la persona. Al final se compara este canto con el “canto a un muerto” de los lacandones del norte.