bluuebunny/crossref_metadata_2025_split huggingface dataset:
Introducing Castro Alves
Authors: Secchin Antônio Carlos 
Published: March 2007

Antônio de Castro Alves was born on 1 March 1847 on the Fazenda das Cabaceiras (Cabaceiras Farm) in the state of Bahia, and died in July 1871 in Salvador, the state capital. For this short twenty-four year span of his life he represented, as no one else in Brazil did, the myth of the Romantic poet and hero.His literary vocation became clear very early on. Coming from a well-to-do family, he studied law in Recife (the capital of Pernambuco), Salvador and São Paulo. He fell in love with a Portuguese actress, Eugênia Câmara, ten years older than himself, and had the deep experience of a love affair with her that shocked the moral provincialism of contemporary Catholic monarchist Brazil. Like many writers of the period he wrote plays, and had great success with the drama Gonzaga, or the Minas Revolution, about the (abortive) attempt to free Brazil from the Portuguese yoke, which had been made in Minas Gerais in the eighteenth century. But it was in poetry – Espumas flutuantes (‘Floating Foam’, 1870) as well as the posthumous A cachoeira de Paulo Alfonso (‘Paulo Alfonso's Waterfall’, 1876) and Os escravos (‘The Slaves’, 1883) – that Castro Alves stood out on the country's literary scene.
An Overview of Brazilian Art
Authors: Gullar Ferreira 
Published: March 2007

I find it hard to understand what can be meant by ‘mestiço (mixed-race) art’.No one disputes that the Brazilian people are of mixed race, but even if this is the case, the idea that their artistic creations should also be ‘mestiço’ seems to be an argument that may be logical but is unverifiable in practice.The first difficulty is that I can see no causal relationship between an individual's racial make-up and the character of the object he or she produces or creates. In my view human individuals are essentially cultural. So it is on the cultural level that they are defined and their creations described. From this it can be concluded that if a mulatto transmits something of his mulatice (‘mulatto-ness’) to his art, this has nothing to do with the type of blood flowing in his veins, but is related to the influence that his position as a mulatto has on his world view, if indeed he has one. Personally I can see no sign of it in the work of Machado de Assis, for example. Should writers' social and racial position influence their work? Of course. But not to the extent that it becomes visible and less still so that it determines the quality or meaning of the work.
New Expeditions: Itineraries, Migrations, Excursions
Authors: Rosa Nicolás 
Published: March 2007

Imperialism and its aftermath set off an extraordinary wave of travel, exploration, and migrations around the globe, in which writers, or potential writers, were inevitably caught up. One consequence was that many novels of the last one hundred and fifty years, especially British novels, have had exotic settings.David Lodge, “The Exotic”, The Art of Fiction, pp. 158-9.
The Temptation of the Undifferentiated. From the World Without Qualities to the Man Without Qualities
Authors: Dewitte Jacques 
Published: March 2007

My topic will be philosophical and, more precisely still, ontological. If we wish to conceive of what is at stake in the ‘dehumanization of the world’ and if we want to oppose it, we need to widen our perspective and take in not only the destiny of the human but the status of things and beings in general.The thesis I am going to put forward, which is still quite daring given the current stage of my thinking, is a hunch and a hypothesis that I am trying gradually to clarify. My theory is that there was a kind of originating decision, a primal ontological choice made by the Greco-Latin as well as the Judeo-Christian West about the way of viewing beings in general; a decision in favour of differentiated forms and against the representation of a real, supposed to be composed in the final analysis of a basic single substrate whose differentiated forms were merely states, pure appearances without substance. I am also putting forward the notion that this primal choice, which is or was our choice and remains my own, was not absolutely necessary; it was a contingent free opting in favour of something and against another possible option.
Visual Construction of Writing in the Medieval Book
Authors: Pombo Elena Llamas 
Published: March 2007

The links which connect the nature of the medium to the methods of access and to the objects of knowledge, relationships between form and content, are a broad continuum whose interlinked facts require a transdisciplinary study.Nowadays, attempts to discern these links seem to concern two central groups of correlations, which have been analysed from the perspective of different disciplines.In the foreground of correlations we find the relationship between the material characteristics of the mediums and the methods of access to their contents; in this field of cultural technologies, the history of verbal language is punctuated first by the ‘invention’ of writing and its different systems, then by a series of transformations of manuscripts and the printed word, and finally by electronic communication. In the study of this first relationship, the history, psychology and physiology of reading establish a relationship between several parameters: on the one hand, the system of signs and spaces in the organization of the written code, and on the other hand, the methods of appropriation of this code by the reader (both reading aloud and silent reading), linear progression or freedom of selection of the contents, degree of speed, amount of information” habits of memorization, etc.
Discoveries and Disputations
Authors: Gillie R. D. 
Published: March 2007

Archaeological discoveries, unless of unusual beauty, are generally of less inherent interest than the conclusions to which they point. Not that they are merely evidence in the court-room sense of the word; they certainly spur the imagination, and provide tangible links with those vast, unknown areas of human knowledge which scholarship seeks to restore to us. The public interest in recovered documents of the past, however, seems mainly in the discovery of the objects themselves rather than in the interpretation of those objects. It is as if proving there was a past at a given date is of more interest than the life which made up that past.It is evident, for example, that public interest in the Dead Sea Scrolls is fading, now that publication of some of the new texts contained in them allows a preliminary assessment of their significance. Contact with the minds of men who composed them seems to be of lesser moment to many than the physical existence of manuscripts written and made use of two thousand years ago.
Aggressive and Co-Operative Behaviour Amongst Insects
Authors: Richards O.W. 
Published: March 2007

It has sometimes been said that it is useless to try to prevent wars since man has an ineradicable combative instinct. The term instinct is very ambiguous in its application to humans, and it may be interesting to see what occurs amongst the insects, many of whose species show the highest development of instinctive behaviour.Many insect species are predatory, but if they depend on other distinct species, the relation is analogous to hunting or to a crude form of agriculture. Aggressive behaviour to be comparable with war must concern the different members of one species. There are many laboratory experiments which illustrate the effects of competition when a population begins to exceed the capacity of its food supply. In Flour beetles, for instance, the adult beetles and the larvae eat any egg or pupae which they happen to meet in their ceaseless burrowing through the flour. There is thus a fixed population density at which eggs are eaten as fast as they are laid. In Grain weevils, the effect of crowding is to reduce the rate at which eggs are laid by the females who appear to suffer from overstimulation when crowded. Other effects, usually harmful, may be produced by the accumulation of the products of respiration or of digestion. Finally, if the food supply is too small, there will be death from starvation. If, for instance, too many blowfly eggs are added to a piece of meat, the flies produced will either be small, weak, and infertile or, if the excess has been too great, the larvae may all starve when half grown. Thus, a piece of meat which could have produced 100 normal flies may produce none at all if a tenfold excess of eggs is laid on it.
The Spirit of Paganism
Authors: Pettazzoni Raffaele 
Published: March 2007

The antithesis between paganism and Christianity is usually resolved, in current opinion, into the theological antithesis between polytheism and monotheism. But a religious life means more than mere theology, and one has the right to ask oneself what is, in reality, the religious character of paganism.Between polytheism and monotheism, the enotheism of Max Muller (and of F. W. J. Schelling) is not a mean term, and still less a moment of transition from one to the other, for the simple reason that it is situated on a different plane. In the fervour of prayer, under the impulse of devotion, the believer is so absorbed in the thought of the God he is adoring at that very moment-this is described as enotheism-that for him, at that moment, it is as if no other god existed. This will not prevent him, at another moment, from consecrating himself with equal fervour to the adoration of another god. The famous Egyptian hymn inspired by the religious ideas of Amenophis IV, and which invokes Aten, the Sun, as “sole God,” is just as far from true monotheism with its absolute negation of every divine being except the One, as are the Vedic hymns in which Indra is celebrated as the god “besides whom there are no others” (Rig-Veda, VI 21.10; cfr. I 81.5; 165.9; IV 30.1; VII 32.23).
Order in Nature and Society
Authors: Rueff Jacques 
Published: March 2007

In a cloud, the imagination can cut out patterns freely. The substance which fills them is real, but the objects which they outline do not exist. To exist, they would have to be distinguishable from the continuity within which they arose; they would have to constitute within it a particular and identifiable state endowed with an egregious privilege: duration. This duration can be brief or long, that of a cake of soap or of a spiral nebula; it is always of finite dimensions. This is what makes it the opposite of the instantaneousness of the mathematical beings which differential calculus arbitrarily cuts out within the continuity of movements.Existence is a singularity that endures. But this duration, in the domain of the realities that are offered to our cognition, is never unlimited. In the universe of men there is nothing that escapes the slow or rapid, but always active, degradation which debases everything that has risen, which attenuates every kind of diversity in order to bring about a uniform distribution that physicists call the maximum state of entropy and housekeepers, as well as sociologists, call the maximum of disorder.
The Mythical Portrayal of Evil and of the Fall of Man
Authors: Schaerer René 
Published: March 2007

In one of his admirable letters to Princess Elizabeth, Descartes asserts that the best way to overcome the annoyances of life is to “divert one's imagination and one's senses away from them as much as possible and to make use merely of one's understanding in dealing with them.” This advice is not easy to follow, and one of the devil's principal tricks is to identify himself so profoundly with our intimate concerns that, in disowning him, we come to believe that we disown ourselves. It sometimes seems that man cares more for his misery than for his pleasure.But whether easy or not to follow, the advice is good. To convert the evil which oppresses you, insofar as possible, into a knot to untie, a safety lock to take apart, a problem to resolve, is to detach it from yourself; it is no longer me, it is mine. I can censure it and perhaps even pin it down. When one can state the evil, then what remains is only half-evil.
Good Sense or Philosophy
Authors: Weil Eric 
Published: March 2007

It would be both impudent and imprudent to speak of good sense in relation to philosophy without first of all mentioning Descartes and giving his remarks on the subject. Impudent because we would be depriving a great man of the homage which is his by right and by virtue of long possession; imprudent because we would be depriving ourselves of an opportunity to define our terms exactly. Another equally legitimate motive lies in the fact that if we were to pass over it in silence, someone would be sure to compare our text with the one we quote herewith:“Good sense,” says Descartes—and the Discourse on Method opens with these words—”is the most equally distributed thing in the world: for everybody thinks himself so abundantly provided with it that even those most difficult to satisfy in everything else do not usually desire more of this quality than they already possess. In this it is unlikely that they are mistaken; the conviction seems rather to support the view that the power of good judgment and of distinguishing the true from the false, which is properly called good sense or reason, is by nature equal in all men; and hence the diversity of our opinions comes not from the fact that some are more rational than others, but solely from the fact that we conduct our thoughts along different channels, and do not all consider the same things. For to possess good mental powers is not enough: the prime requisite is to apply them well.”
Early Contacts Between Polynesia and America
Authors: Rivet Paul 
Published: March 2007

A considerable body of corroborative evidence, of a linguistic as well as a cultural order, attests to the authenticity of traditional tales referring to contacts between the islands of Oceania and the American continent during the pre-Columbian era.In the first place, it is well known that there is close resemblance between some words in the languages of the western watershed of South America and those of Oceania, notably the Polynesian. These similarities have to do with words designating certain cultivated plants and other objects.
For a History of the Science of Man
Authors: Gusdorf Georges 
Published: March 2007

The science of man has not, as yet, had its historian. This regrettable fact demonstrates that the human or cultural sciences have not attained their full growth. They rest upon a fragmentary and indecisive epistemology, the very idea of human reality being, in the minds of the specialists, still quite vague.Nevertheless, this latecomer among the positive disciplines has had, throughout the ages, its prophets and its precursors; but their affirmation, isolated in the cultural context of the period, merely provide a steppingstone for the future. Several centuries ahead of his time, Ibn Khaldoun, in his Prolégomènes, defined the sociological and human reality of Arab civilization. With the appearance of Montaigne, Francis Bacon, and Jean Bodin, the Renaissance witnessed the first attempts to formulate a concrete anthropology and sociology. But the ways and means of this knowledge of man by man existed solely at the level of intuition. Even Vico was to rely only upon his own genius in order to evolve the total phenomenon of human reality in its becoming. A goodly number of the great historians of the nineteenth century, in Germany, in England, and in Spain, were to engage in a kind of doctrineless anthropology, entirely intuitive, extensions of which are encountered today in the works of an Ortega y Gasset, a Spengler or a Toynbee.
Dreams and Time
Authors: Zambrano Maria 
Published: March 2007

Until now, the analysis of dreams has dealt almost exclusively with their contents and has been concerned with an attempt to extract all their meaning from the images which appear in them. As is well known, the incorporation into science of the analysis of dreams began with Freud, who, upon discovering a basic hypothesis or subject, quickly arrived at a kind of metaphysics of which dreams are the manifestation: the libido, which is, in essence, desire.But, in dealing with the phenomenon of dreams as a part of human life, one must first study their form: the form of the dream, first of all; later, the species of dreams, if such species exist. One must, that is, arrive at a phenomenology of the dream and of dreams. Such a phenomenology does not exhaust the study of dreams; it is simply a first approach to knowledge of dreams, an introduction.
Historical Contemporaneousness
Authors: Ruano Eloy Benito 
Published: March 2007

Criticism of the traditional periodization of history (antiquity, the Middle Ages, the modern age), generally centered on the medieval period as the crucial point, has not even stooped to consider what is called the “contemporary age.” This new and poorly defined phase, proposed by the methodologists to inclose in history the events and times which immediately precede us or in which we live, has not in general been accepted as such a theoretical unity by those who have been occupied with the other pretentious “ages” in order to deny their equal validity.In the ingenious and controversial scheme outlined here, certainly, the contemporary age represents a concept so artificial, so devoid of unified personality and feeling and of clear differentiation, that it only disturbs the already slight harmony of this controversial and antiquated system.
The Life of Muhammad and the Sociological Problem of the Beginnings of Islam
Authors: Rodinson Maxime 
Published: March 2007

Much has been written on the life of Muhammad, prophet of Islam. (“Mohammed” and the French “Mahomet” are the result of a long-standing and now traditional deformation.) Aside from his picturesque and romantic character, sure to excite the interest of Occidentals drawn to active, impassioned lives of genius, the importance of the Moslem achievement which he initiated has given rise to important works, the solid and honorable production of historians and specialists of Islam.We see, then, that many pages have been written on this astonishing man. Critical discussions, often heated ones, have been devoted to the least of his words or deeds. However, very few of these pages have been devoted to the fundamental problems raised by his life in the minds of those who reflect on the evolution and the destiny of societies.
The History of Philosophy and the Art of Writing It
Authors: Tatarkiewicz Ladislas 
Published: March 2007

The history of philosophy, like every area of human endeavor, has given rise to criticisms and reservations. Nobody has expressed this more vehemently than Schopenhauer. “To study philosophy, not by reading the actual works of the philosophers, but with the aid of summaries of their doctrines in a history of philosophy, is like having someone else chew one's own food.”In a general way, Schopenhauer's reservations apply to all history of philosophy, not only to one of its aspects. Nor are they directed against history itself, but specifically against the history of philosophy. The plight of the history of philosophy is worse than that of other fields of history precisely because philosophy itself happens to have the most favorable conditions. In effect, political or economic events are in the realm of the past, while philosophical events remain in the present in the form of manuscripts and books. For this reason political or economic history has a raison d'être: in it a historian reconstructs that which no longer exists, whereas a historian of philosophy merely reproduces what is.
Why History is Constantly Rewritten
Authors: Schaff Adam 
Published: March 2007

The slightest reflection shows that the conceptual material employed in writing history is that of the period in which a history is written. There is no material available for leading principles and hypotheses save that of the historic present. As culture changes, the conceptions that are dominant in a culture change. Of necessity new standpoints for viewing, appraising and ordering data arise. History is then rewritten.The problem referred to in this passage is well known both from the literature on the subject and the practice of historiography: historical works get old, the development of science—particularly of historical science—determines a new approach to old problems, and, consequently, history is rewritten in a different way. The fact is incontestable. But how should it be interpreted? Why is it so?
The Middle Empire, a Distant Empire, an Empire Without Neighbors
Authors: Elisseeff Vadime 
Published: March 2007

Among the many problems suggested by the theme of the symposium, there is one in particular which seems capable of shedding light on the fundamental attitude of Chinese historians to their documents : On what foundations does the notion of the Middle Empire—the counterpart of the Greek ombilikon—rest?This notion is certainly familiar to anyone who examines the documents and who knows that a historian always attributes peculiar features to his own country. Basing himself on a long tradition, he sometimes contrasts the civilized with the barbarians, and sometimes he distinguishes the strong from the weak, arguing from ephemeral junctures of circumstances.
The Economic Renaissance of the Indian Communities of Mexico
Authors: Caso Alfonso 
Published: March 2007

Although the problems of the Indian communities of Mexico are not identical with those of other Latin American countries, they are nevertheless similar, and I am sure that the solutions that have been tried in Mexico can also be used in other countries on that continent.The present territory of the Republic of Mexico was divided, in the period prior to the Spanish conquest, into two great cultural provinces: There was on the one hand the Northern region which was generally inhabited by nomadic tribes—hunters and gatherers whom the Mexicans used to call by the name of chichimecas—and on the other hand the central region of the country which extended towards the North-West as far as Sinaloa along the Western Sierra Madre and towards the North-East as far as Soto la Marina along the Eastern Sierra—a province which is now called Mesoamerica—and which then comprised various native peoples with a plurality of languages and characteristic cultural features, whose manner of life was based essentially on the cultivation of corn, beans and other edible plants and who lived without exception in cities organized already according to a political system which was essentially monarchical and theocratic.
Indian Thought and the Ethos of Economic Development
Authors: Chacko George Kuttical 
Published: March 2007

Professor Northrop, in his introduction to Professor Heisenbergs volume in the World Perspectives series entitled Physics and Philosophy, makes the following significant observation:It is frequently assumed by native leaders of non-Western societies and also often by their Western advisors, that the problem of introducing modern scientific instruments and ways into Asia, the Middle East and Africa is merely that of giving native people their political independence and then providing them with the funds and the practical instruments. This facile assumption overlooks several things. First, the instruments of modern science derive from its theory and require a comprehension of that theory for their correct manufacture or effective use. Second, this theory in turn rests on philosophical as well as physical assumptions… one cannot bring in the instruments of modern physics without sooner or later introducing its philosophical mentality, and this mentality, as it captures the scientifically trained youth, upsets the old familial and tribal moral loyalties. If unnecessary emotional conflict and social demoralization are not to result, it is important that the youth… must see their experience as the coming together of two different philosophical mentalities, that of their traditional culture and that of the new physics.