Daily practice report

Fundação João Pinheiro, 2023

In: Maria Marta Araújo. (Org.). Independência (In)dependências Minas Gerais 1822-2023. 1ed.Belo Horizonte: Fundação João Pinheiro, 2023, v. 1, p. 36-54.

M.A.U.S.S International Digital Journal , 2022

This is a provisional outline of a book I have begun to write about Marcel Mauss’ relevance for our times. He was Émile Durkheim’s junior partner in establishing French sociology, a cooperative socialist and journalist with strong ties to England. After WW1 he led the Durkheimian school. The years 1920-25 were very full. He published his essay on The Gift and his French Workers’ Party joined a socialist government that failed. This, along with some critical personal losses led Mauss to reorganize his priorities. He switched his efforts into teaching French ethnographers. He never did fieldwork but rather embraced ethnography as a method of writing and teaching. With Malinowski and Boas, he became the founder of socio-cultural anthropology in their countries. Mauss achieved global recognition for his inspiring humanist approach; but most of his writing and commentary on it is untranslated from French. I hope that this book will make Marcel Mauss more fully accessible to English readers.

This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY

ABSTRACT: Between the eighteenth and nineteenth centuries, the Benedictine Order of Brazil built a management model that was able to keep the quantitative stability of their slaves until 1871, when they released all its captives. One of the aspects that had characterized this model was the stimulus provided to the slaves to possess slaves, who used them in their gardens (granted by the Order) or exchange by the liberation through the system "replacement". The power of these slaveholder slaves was transferred through inheritance, as in the case of Micaela, who left three slaves to their children. Others accumulated great power, like Nicholas, owner of nine slaves and other goods. Overall, we found 21 slaveholder slavers in the studied documentation. Undoubtedly, this is a side of slavery that has not been sufficiently researched by historiography and this study is to contribute to bring out new perspectives on the slave society. RESUMO: Entre os séculos XVIII e XIX, a Ordem Beneditina do Brasil construiu um modelo de gestão que permitiu manter a estabilidade quantitativa de seus escravos até 1871, quando libertaram todos os seus cativos. Um dos aspectos que caracterizaram este modelo foi o estímulo dado aos escravos a possuírem escravos, que os utilizavam em suas roças (concedidas pela Ordem) ou na troca pela própria alforria, através do sistema de " substituição ". O poder desses escravos-senhores era repassado por meio de herança, como no caso de Micaela, que deixou três escravos para os seus filhos. Outros acumularam grande poder, como Nicolau, possuidor de nove escravos, além de outros bens. Ao todo, encontramos 21 escravos-senhores na documentação analisada. Sem dúvida, esta é uma face da escravidão ainda pouco estudada pela historiografia e este estudo vem a contribuir para trazer à luz novos olhares sobre a sociedade escravista.

2014

Résumé- Le but de ce travail est d’étudier l’association des supercondensateurs et des générateurs photovoltaïques pour alimenter un véhicule électrique. Afin de classer ces composants, on a proposé deux modèles électriques à partir de leurs comportements physiques. Deux convertisseurs DC-DC sont proposés pour la gestion de l’énergie entre le générateur photovoltaïque, les supercondensateurs et la barre DC du véhicule électrique. La simulation de leurs fonctionnalités donne de bons résultats et montre la possibilité de cette nouvelle application. Abstract- The aim of this work is to study the association of the ultracapacitors and photovoltaic generators to feed an electrical vehicle. In order to size these components, two electrical models have been proposed starting from their physical behaviours. Two DC-DC converters for the energy management between the photovoltaic generator, the ultracapacitors and the DC bus of the electrical vehicle, have been proposed. The simulation of the...

Human Studies, 2023

The fundamental goal of this paper is to clarify the importance of Husserl's reflections on destiny (Schicksal) in the context of his post-WWI ethics. In the first section, I sketch Husserl's reflections on war in his private correspondence. In the second section, I show that, in his post-WWI research manuscripts on ethics, Hus-serl conceptualized various forms of meaningless suffering under the heading of destiny. One of the main questions of Husserl's post-WWI ethics can be formulated as follows: in the dark horizon of senselessness, how is an ethical life possible? In the remaining sections, I show that Husserl's reflections on this question led him to deformalize his earlier ethics and motivated him to ground his ethics of reason in an ethics of love. In the third and fourth sections, I sketch Husserl's two fundamental answers to this question, the first of which concerns his phenomenology of love, while the second one-his phenomenological metaphysics in general, and his phenomenological teleology, in particular. While for Husserl, these answers are complementary, after clarifying Husserl's view on the conflicts of values, I conclude with some reflections on the importance of not overlooking that these answers are analytically distinct.

Lo que nos convoca: Vídeo: " Por 4 esquinitas de nada: https://www.youtube.com/watch?v=DBjka_zQBdQ Nos convoca en este encuentro la posibilidad de ampliar nuestra puerta, de limar aristas sociales, de construir espacios para todos sin dejarnos empantanar por cuatro esquinitas. Déjenme imaginar, en primer lugar, la preocupación por la dignidad de la persona humana. Pero también están los procesos de inclusión en los que nos vemos involucrados, la vocación personal y profesional que asumimos y que nos lleva a trabajar por los niños y jóvenes de Colombia. Gracias por permitirme compartir con ustedes la experiencia de acompañar procesos humanos. Gracias por incluir estas palabras en sus reflexiones y por acceder a que les cuente el modo, el estilo, la manera en que los jesuitas y todas las personas que comparten la espiritualidad y pedagogía ignacianas trabajamos por la dignidad aquí y en muchos lugares del mundo. Es una herencia preciosa y muy rica que me apasiona. Seguiré en este momento las dimensiones del paradigma pedagógico ignaciano (PPI). Es decir, de la sistematización del modelo pedagógico de la Compañía de Jesús.