Catholisism

La legitimidad del discurso refundacional de las Fuerzas Armadas encontró su límite en la apelación a la vida llevada adelante por el movimiento de derechos humanos. El discurso por la vida se instaló en la brecha entre el discurso de las FFAA, que se autocalificaban como custodia de los valores occidentales y cristianos ante la subversión, y la realidad del Terrorismo de Estado. En Neuquén el discurso por la vida surgió desde el obispado neuquino, lugar donde desde mediados de 1976 se realizaron las reuniones de la Asamblea Permanente por los Derechos Humanos.    En contraste con lo que sucedía en la Iglesia católica a nivel nacional, el factor católico fue fundamental para la gestación y el desarrollo del movimiento de denuncia que se fue conformando por aquellos años en Neuquén. A partir del análisis de fuentes documentales y orales este trabajo se proponer reconstruir el rol desempeñado por algunos miembros de la comunidad católica en el seno del movimiento de denuncia. Tomando como premisa que la privatización de la sociedad y de la vida política producto de la represión, la censura y la suspensión de las organizaciones políticas y gremiales no implicó necesariamente la desaparición de la política sino la transformación de su práctica, se argumenta que paralelamente al desarrollo de la función pastoral, la red de relaciones articuladas en torno a la Iglesia neuquina no sólo proporcionó contención sino también espacio y recursos para llevar adelante la práctica política.

Zinaida Aleksandrovna Volkonskaja, principessa, mecenate e viaggiatrice instancabile, realizzò di fatto quel ponte tra Russia ed Europa vagheggiato da Pietro il Grande. Le sue memorie di viaggio costituiscono per il peculiare punto di vista della narrazione e il sentimento che la legava in particolare all'Italia, dove poi si stabilirà in età matura, un unicum finora poco analizzato dagli studiosi che si occuparono della singolare nobildonna.

Resumo: Este artigo objetiva discutir o neotomismo. Esta filosofia renovou as premissas de Tomás de Aquino desde o século XIX a partir do impulso proporcionado pela encíclica Aeternis Patris, de Leão XIII. Em fins do século XIX e inicio do XX este modo peculiar de reflexão teve nos intelectuais convertidos ao catolicismo uma importante base de apoio, sendo Jacques Maritain na França o exemplo maior. A reflexão neotomista no campo da filosofia política fez de Maritain um dos autores mais prestigiados no mundo católico. No Brasil, Leonel Franca, junto a outros intelectuais do Centro Dom Vital, também empreendeu reflexões inovadoras sobre a política, especialmente sobre temas como democracia e totalitarismo. Apoiado em noções de obras e autoria de Michel Foucault e de circulação internacional de ideias de Pierre Bourdieu, busca-se compreender como o neotomismo foi relevante nas reflexões políticas do pensamento católico, especialmente de Leonel Franca. Palavras-Chave: Catolicismo, Neotomismo, Modernidade, Totalitarismo Neo Thomism and politics: Leonel Franca and the debate about modernity and totalitarianism Abstract: This article aims to discuss neo Thomism. This philosophy has renewed the premises of Aquinas since the nineteenth century based on the impetus provided by the encyclical Aeterni Patris of Leo XIII. In the late nineteenth and early twentieth century, this peculiar mode of reflection had an important support base in the intellectuals converted to Catholicism, and Jacques Maritain in France was the greatest example. The neo Thomism in the political philosophy field became Maritain one of the most prestigious authors in the Catholic world. In Brazil, Leonel Franca along with other intellectuals of the Dom Vital Center had also undertaken innovative reflections on politics, especially on issues such as democracy and totalitarianism. Based on Michel Foucault notions of authorship and works and Pierre Bourdieu notions of international circulation of ideas, we seek to understand how the neo Thomism was relevant in political discussions of catholic thought, mainly Leonel Franca.

Institucionalizado al margen del conservadurismo socio-religioso de los Ochenta, y ya como creación audiovisual con vocación cinematográfica, el vídeo musical ha recreado las expectativas e inquietudes de tribus urbanas y sub-culturas vapuleadas por los oficialismos de su momento.  A su vez, ha contribuido a revalorar la reproducción de significaciones religiosas. 

De esta manera, nos acercamos a dos generaciones videográficas representadas por dos cantantes del pop estadounidense: Madonna y Lady Gaga.  Distintas en tiempo, pero similares en sus discursos, más allá de su discutida frivolidad para mercadearse como productos, ambas vocalistas nos exponen a una narración que evoca conceptos y actitudes hacia la religión, las festividades, las relaciones de poder y género, entre otros.  Por medio de esos “otros lugares” heterotópicos, algunos de los vídeos musicales de estas dos “divas” han podido crear e imitar un sentido de satisfacción y bienestar tal y como lo hace la  religión o como han logrado impulsar otros órdenes seculares políticos y culturales.

Comedy has always been the one of the most influential critical form of a society, from court jesters criticizing royalty to Dave Chappelle ¶s view on America ¶s racial issues. By the means of television series and comedy shows, modern comedians ¶ reach his now bigger than ever. Their words are the swords of today ¶s social battles and clearly, Irish comedian Dylan Moran is one of the greatest swordsmen of our era. With his critically acclaimed TV series Black Books behind him, Moran continued his social critic started in his 2004 comedy show Monster with his next one-man show called Like, Totally. Unlike his previous stand-up performance, Like, Totally was filmed in London instead of Dublin,

My presentation paper for the seminar at the Ruhr University of Bochum which held on November 5 2018.
Abstruct: In Upper Silesia of the second half of the 19th century and at the beginning of the 20th century, the preconditions for secessionism were fulfilled in the formation of the Catholic milieu, industrialization and an oligopoly of conglomerates, the new Catholic norm put forward by the Vatican, and the Polish national movement. The secession movement began in Fall of 1918, as soon as they obtained support from local industrialists and nobility. The brochure published by the Upper Silesian Committee is remarkable. Reginek insisted that Upper Silesian Catholics form a nation and demanded an Upper Silesian Free State on the basis of the right to self-determination. In the brochure, the logic to legitimizing and justifying the establishment of the nation-state was given. He justified his call for independence by connecting secessionism with Catholicism.

Join the Italian Program for the bi-annual Italian-language Mass at the Church of the Incarnation on the University of Dallas campus. We are excited to present this "send-off" Mass of Blessing for those students who will be heading to Rome in Summer and Fall 2022. All students, staff, faculty, parents, alumni, and community members are welcome. Students of Italian will participate in the liturgy as readers. Fr. Rafael Ramirez, S.S.D., a native of Spain who is an Italian citizen and has lived in Italy for over two decades, will be our celebrant. The entire liturgy will be in Italian, and there will be worship aids with the parts of the mass in both English and Italian. For more information, contact organizer Anthony Nussmeier at [email protected].

ABSTRACT This article discusses shared material culture and sensorial practices in prayer among Hindu and Catholic Sri Lankan Tamils living in Paris, such as the clockwise circling of incense, the use of flower garlands, and the worship of Mother Mary. Rather than classifying these practices into religious categories, I argue for a need to examine how such practices come to be shared. By employing a material approach to religious aesthetics which recognizes that objects or “things” are active and have agency and affect how we sense and thus experience our world, I suggest that common aesthetic elements are able to produce feelings of religiosity and, particularly for people who share a common aesthetic in everyday life, to bridge the levels between humans and the divine.