RESUMO
Resumen Juan Pablo II no sólo expresó sus ideas políticas y sociales a través de Encíclicas y discursos, sino también a través de la diplomacia y diversas acciones cargadas de simbolismo. Acciones que tuvieron por objetivo mostrar como ejemplo a los pertenecientes de ambas religiones, la paz subyacente entre sus líderes religio sos. De lo anterior, aunque muchos datos biográficos y logros han sido tenidos en cuenta por los biógrafos de Wojtyla, el acercamiento generado entre cristia nos y judíos es quizás uno de los puntos menos profundizados en las reflexiones históricas sobre la labor de Wojtyla.
Abstract Not only did John Paul II express his political and social ideas through Encycli cals and speeches, but also through diplomacy and various actions loaded with symbolism. These actions were aimed at showing as an example to the mem bers of both religions, the underlying peace between their religious leaders. From the above, although many biographical data and achievements have been taken into account by Wojtyla's biographers, the rapprochement generated be tween Christians and Jews is perhaps one of the least deepened points in the historical reflections on Wojtyla's work.
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Following the end of World War II, when the world learned about the Holocaust, manifestations of antisemitism grew in Colombia as echoes of what was happening in other countries, both in the region and globally. This paper examines three such manifestations that occurred between 1945 and 1948: Echo 1 concerns an urban campaign against Jews during 1945 by conspirators who handed out flyers or pamphlets with antisemitic messages. Echo 2 concerns the only violence against Jewish traders in Colombian history. It happened in 1946 and culminated in 44 warehouses being destroyed and several Jews being beaten. And Echo 3 concerns the renowned case of the SS Exodus (1947), whose 4500 Jewish travelers presented Colombian visas to leave Europe. The recognition of these activities constitutes a contribution to the field of history, to Jewish communities, and to the study of antisemitism, with the aim of remembering those minorities excluded and challenged in such contexts.
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Abstract In an anonymous online study of 242 Jewish-identified participants (71 men, 163 women, 8 other; mean age = 37.8 years) living in ethnically diverse communities we found levels of antisemitism significantly associated with depression, survivor guilt proneness, and self-hate. Involvement in the Jewish community was significantly associated with life satisfaction even when adjusting for the effects of discrimination. A subsample of 124 responded to open ended questions with narratives. Thirty percent indicated feeling unsafe when identifying as Jewish.
Resumen En un estudio online y anónimo de 242 participantes identificados como judíos (71 hombres, 163 mujeres, 8 otros; media de edad = 37,8 años) que viven en comunidades étnicamente diversas, encontramos niveles de antisemitismo significativamente asociados con la depresión, la propensión a la culpa del sobreviviente y el odio a sí mismo. La participación en la comunidad judía se asoció significativamente con la satisfacción con la vida, incluso cuando se ajusta a los efectos de la discriminación. Una sub muestra de 124 personas respondió a preguntas abiertas con narrativas. El treinta por ciento indicó sentirse inseguro al identificarse como judío.
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Robert Fine was among the most original social theorists in Britain of the past 30 years, and the aim of this paper is to offer a first systematic assessment of his intellectual contribution. There are sound intellectual reasons to explore Fine's scholarship. He maintained a problematic relation with mainstream sociology and, against the reduction of sociology to questions of method, culture, or class, he argued that sociologists must continue to ask difficult normative questions as part of the social world they ought to explain. And there are also pressing political concerns that justify a reconsideration of his writings. Global politics is currently marked by a populist wave that decries the very ideas and values that were central to Fine's social theory: the need to uphold the rule of law at home and abroad, the politics of cosmopolitan solidarity, and the significance of antisemitism and its relationships with different forms of authoritarian politics. My main argument is that there is a dialectics of universality that drives forward Fine's intellectual project. By this, I mean that a universalistic idea of humanity-an all-inclusive conception of all human beings-is the most important normative intuition of modern times. This idea of humanity moves forward in history through a dual process of emancipation and domination: successful forms of social, legal, and political inclusion help make visible previous dynamics of exclusion but may also create or recreate discriminatory practices. Building on the work of French historian Michael Löwy on heterodox Jewish thinkers, I explain the three main tenets of Fine's work: (a) his reconstruction of critical social theory; (b) the notion of cosmopolitan solidarity; and (c) the significance and main features of modern antisemitism.
Assuntos
Judeus/psicologia , Discriminação Social/psicologia , Teoria Social , História do Século XX , História do Século XXI , Humanos , Internacionalidade , Política , Mudança Social , Sociologia/história , Pensamento , Reino UnidoRESUMO
A presente contribuição parte dos quatro volumes recém-publicados nas Obras completas de Heidegger - os chamados "Cadernos negros" -, a fim de analisar o modo como o conceito de dor se apresentou e se desenvolveu no contexto da narrativa onto-histórica que caracterizou o pensamento heideggeriano dos anos 1930 até finais da década de 1940. Iniciado quase simultaneamente à redação das "Contribuições à filosofia", esses manuscritos revelam o papel decisivo que o antissemitismo onto-historial desempenhou tanto no estabelecimento quanto no derradeiro abandono da narrativa da história de Ser pautada pelo maniqueísmo e pela polarização entre gregos e alemães de um lado, e judaísmo e a "maquinação" de outro. Por fim, se oferece uma interpretação sobre os diferentes tipos e níveis de dor que Heidegger nos apresenta ao longo desse material.
The present paper takes as its basis the four recently published volumes from Heidegger's Gesamtausgabe - the so called "Black Notebooks" - in order to analyse how the concept of pain (Schmerz) was presented and developed in the context of the ontohistorical narrative, which characterized the heideggerian thought from the early 1930s to the late 1940s. Initiated almost simultaneously to the writing of "Contributions to philosophy", those manuscripts reveal the essential role played by an ontohistorical anti-semitism to establish the narrative of the history of Being as well as to abandon it. This narrative was based on a manichaeism and on a polarization between Greeks and Germans on the one hand, and on judaism and machination on the other. Finally, we suggest an interpretation of the different types of pain as presented by Heidegger along this compendium.
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Este artigo pretende investigar de que maneira a crítica realizada no livro Dialética do Esclarecimento nos permite identificar uma série de violências que o desenvolvimento da Razão Ocidental vem historicamente infligindo aos indivíduos. Para tanto, inicialmente examinaremos como o próprio nascer do pensamento esclarecedor é compreendido como ocasião de certa violência contra o sujeito, uma vez que este nascimento supõe uma restrição das possibilidades de ser deste. Em seguida, exporemos como a presença do pensamento esclarecido nos mecanismos de dominação social acaba por gerar uma organização dasociedade em que esta se identifica com a forma do Capital, forçando assim seus membros a assumirem certas funções sociais e, assim, também restringindo a capacidade destes de viver de forma autônoma. Finalmente, na última parte do trabalho, apresentaremos como estas formas de cerceamento da vida acabam por reverter-se em mais violência, dando origem a fenômenos sociais como o antissemitismo. (AU)
This article intends to investigate in which way the criticism made in the book Dialectic of Enlightenment allows us to identify a series of violence that the development of the Western Reason has historically inflicted upon the individuals. To this end, we will initially examine how the birth of enlightening thought itself is understood as an occasion of certain violence against the subject, once this birth supposes a restriction on his possibilities of being. Then we will expose how the presence of enlightened thought in the mechanisms of social domination ultimately generates an organization of the society in which this organization identifies itself with the Capitals form, thus forcing its members to assume certain social functions and in this way also restricting their capacity to live in an autonomous way. Finally, in the last part of this text, we will present how these forms of restriction of life eventually revert themselves into more violence, Originating socials phenomena such as anti-Semitism. (AU)