Person and Disability: Legal Fiction and Living Independently

Without extending the historical analysis, this article analyzes the relationship between the legal concept of person with regard to the notion of living independently. The concept is normatively established in Article 19 of the CRPD and is presented as a legal fiction. The legal technique of fictio iuris is the premise for analyzing contemporary problems, for example, the attribution of responsibilities to non-human personalities, such as robots. The article, however, develops the problem of attributing rights to persons with disabilities. The contraposition of robots and disabled people, understood as opposing visions of anthropological and human models, is part of the philosophical dispute between humanism and post- or transhumanism. The conception of man appears different if created in the image and likeness of God, or as the fruit of evolution from primates, or as a transhumanist entity that can be replaced by the robot. The latter vision is rooted in the mechanization of the mind triggered by cybernetics and cognitive sciences and referable to problems of justice theory and political philosophy concerning the inclusion in society of disabled people. In this article I will limit myself to analyzing, against the background of this complex problem, the link between person, legal fiction and the right to disability starting from the criticism addressed by Nussbaum to Rawls based on the convention and following the methodology developed by Marchisio and Curto in order to clarify the legal connection between thirdness, disability, and person.However, I go one step further by including the issue of disability as justice within the evolution of the notion of the legal person, through the inclusion of fictio iuris and rhetorical methodology in positive law, as a criterion for the interpretation of art. 19 CRPD.

Kaža Biņķa „Vējgrābslis” un Aleksandra Čaka „Pilsētas zēns” kā lietuviešu un latviešu modernisma programmas

The article analyses two poems: a poem “A Giddy-Headed” (Vėjavaikis, 1923) by Kazys Binkis (1893–1942) and a poem “A City Brat” (Pilsētas zēns, 1929) by Aleksandrs Čaks (true name Aleksandrs Čadarainis, 1901–1950). The analysis is based on a kind of poetics that could be called micropoetics. Both poems are treated as the modernist programmes of unique Lithuanian and Latvian literatures compared in all essential aspects: 1) conception of man and world; 2) relation to earlier literary trends; 3) genre, expressive means, etc. “A Giddy-Headed” expresses a more abstract, more symbolic, more passionate variant of modernism closer to futurism. “A City Brat” conveys a more realistic, more ironic instance of modernism. Lithuanian modernist poetry, represented by “A Giddy-Headed”, is much closer to the traditional rustic and ethnic culture. In comparison with Latvian poetry, this poetry lacks a stronger urbanistic paradigm, nuanced expression, and a more self-critical attitude.

Propio-cuerpo y persona: experiencias propio-corporales e identidad personal en la fenomenología de H. Schmitz

El presente artículo de investigación estudia la relación entre experiencias corporales e identidad personal, a partir de la pregunta sobre si aquellas son fundamento de esta. En la primera parte del artículo se justifica el tema abordado, mediante la revisión del planteamiento del problema de la identidad personal de J. Locke; por lo que se estudia el rol del cuerpo en la idea de hombre y en la identidad personal. Después, se analiza la noción de identidad personal tomando en cuenta las experiencias de dolor y placer. En la segunda parte, se aborda la antropología neo-fenomenológica de Hermann Schmitz, a partir de la tesis de “sin propio-cuerpo no hay persona” y de su descripción del dolor como fundamento propio-corporal de la identidad personal. A continuación, se expone la dinámica entre actitud propio-corporal y equilibrio personal como estructura básica de la situación personal. Finalmente, se ofrece una breve conclusión (3). Palabras clave: Identidad personal, cuerpo, propio-cuerpo, dinámica propio-corporal, situación personal. Abstract The following research article examines the relationship between felt-bodily experiences and personal identity, and whether the former can be considered the basis for the latter. The first part of the article deals with the relationship of these two concepts within Locke's view of personal identity in order to justify the question. Therefore, the role of the body in the conception of man and in personal identity is revised. Then the idea of personal identity in relation to pain experience is questioned. The second part deals with the neo-phenomenological anthropology of Hermann Schmitz, which is based on the thesis: “without felt-body no person”. Next, the dynamics between attitude and composure as the basic structure of the personal situation identity is revealed, which can be assumed as an answer to the question of personal identity. Finally, a brief conclusion is given. Key words: Personal identity, body, felt-body, felt-body dynamics, personal situation. Resumo O presente artigo estuda a relação entre experiências corporais e identidade pessoal, tomando como base a indagação se aquelas são fundamentos desta. Na primeira parte do artigo, justifica-se o problema mediante a revisão da abordagem de J. Locke para o problema da identidade pessoal; razão pela qual o papel do corpo na ideia do homem e na identidade pessoal é estudado. Na sequência, estuda-se a noção de identidade pessoal, levando-se em consideração as experiências de dor e de prazer. Na segunda parte, aborda-se a antropologia neo-fenomenológica de Hermann Schmitz, com base na tese de "sem o seu próprio-corpo, não existe pessoa" e sua descrição da dor como fundamento próprio-corporal da identidade pessoal. Em seguida, a dinâmica entre atitude próprio-corporal e equilíbrio pessoal é exposta como estrutura básica da situação pessoal. Por fim, é oferecida uma breve conclusão. Palavras-chave: Identidade pessoal, corpo, próprio-corpo, dinâmica do próprio-corpo, situação pessoal.

Trade ethics in the light of the Al- Qur’an and Sunnah

Allah (SWT) says: And do not consume one another’s wealth unjustly or send it (in bribery) to the rulers in order that (they might aid) you (to) consume a portion of the wealth of the people in sin, while you know (it is unlawful). Islamic ethics rests largely on its conception of man in relation to Allah (SWT), his own self and the universe and is growing fast among the academicians, producers, consumers, workers, governments as well as the general public. Any trade which functions in brazen disregard to ethical or moral considerations may cause immense harm to the society and be extremely exploitative. The practice of offering bribes to prospective customers, misleading advertisement, sales of spurious and adulterated goods, hoarding and market manipulation at the expense of the consumer, in particular and the society, in general, provide only a few examples. Contrary to it, Islam offers a unique and ideal perspective of trade ethics. It considers trade as a part of one’s worship, provided that it is conducted in accordance with the commands of Allah (SWT) and the moral code of conduct prescribed by Islam.

THE LIMITS OF ACTION IN MACHIAVELLI POLICY

Classical philosophers conceived the study of politics from a normative perspective. From this flowed the current understanding that political action should be guided by ethics. As a result, the primary goal of politics was to educate men, make them better, and guide them for good. Machiavelli does not share the conception of man left by Christian philosophy that this is a being impelled by nature to social life. According to Christian understanding, the individual was subordinate to the state, but its action was limited by the natural or moral law that transcends the state's own authority, constituting a superior office to which every member of the community can turn when temporal power goes against it. your rights. In contrast, for Machiavelli, man is a being driven by antisocial forces. According to the Florentine man has a tendency to act on selfish impulses for his own benefit. This natural tendency can be controlled by the use of religion, law, or coercion, for as he himself writes, man does good when he feels coerced to do so. For Machiavelli, the perversity of men is a finding of historical observation, men have always dominated each other, because desires and interests move them in opposite directions.

ПРАВОВЕ ВИЗНАЧЕННЯ ПОНЯТТЯ «ГІДНЕ ЖИТЛО»

No state can achieve the Sustainable Development Goals without providing its citizens with decent, safe and affordable housing. The housing issue remains one of the major problems of urban economies. Sustainable development goals can only be achieved by recognizing the human right to decent housing. The purpose of the work is to determine the essence and content of the concept of "decent housing" for the preparation and adoption of relevant regulations. The right to housing is one of the most important inherent human rights, it is defined as a legal opportunity to protect their right not only to housing, which can even be a box from household appliances, but also to a suitable one that would correspond to the modern conception of man, his honor and dignity. Adequate housing (if necessary) should be habitable in terms of protecting residents from cold, dampness or other health threats, structural hazards and disease carriers. Adequate housing should be located in a place that allows access to employment, health care, schools and other social facilities. The existence of mutual influence of poor living conditions and violation of human dignity, human rights and freedom is indicated, namely that poor living conditions of the person are an obstacle to the use of basic services, which undermine the right to education, health care and employment. This can lead to a closed circle of vagaries and misdeeds, thereby securing segregation in the social sphere and places of residence. Therefore, this, in turn, can create permanent inequality, which will be particularly difficult to overcome. The right to normal housing should be subject to justice so that people can go to court if they are unable to access adequate housing. A decent housing should provide for the absence of cruel, inhuman or degrading treatment. If a person lives in the conditions that temporarily or permanently deprive them of any of his natural senses (vision, hearing, spatial or temporal orientation) and cause stress, fear or anxiety, it can humiliate or offend them, break their physical or moral resistance. The existence that humiliates one’s dignity is when a person feels humiliated in front of others or has to act against the will or conscience to improve living conditions. Thus, the definition of "decent housing" should cover requirements that take into account the sanitary, technical conditions of human existence, but each state, taking into account the socio-economic status and cultural characteristics, considers the limits and possibilities of their guarantee.

Recentes Diretrizes Curriculares Nacionais dos cursos de graduação em educação física e disruptura na formação: apontamentos preliminares

Introdução: O Conselho Nacional de Educação, mediante comissão formada para escrever o parecer 584/2018 e analisar as Diretrizes Curriculares Nacionais dos cursos de graduação em Educação Física (DCNEF), editadas pela Resolução CNE/CES nº 7/2004 (BRASIL, 2004), aprovou um novo designer para formação em Educação Física no Brasil. Objetivo: Analisou o designer como um projeto de disruptura neoliberal que concretizou, finalmente, um tipo de formação advogado por setores da sociedade que consideram que a fragmentação em licenciatura e bacharelado seja a melhor opção para o sucesso professional. Métodos: Tratou-se de uma pesquisa bibliográfica, documental, com técnica de análise de conteúdo. Resultados: Apresentou como hipótese as disrupções que favoreceram os interesses dos defensores da divisão na formação em Educação Física que afiançam suas crenças nas recentes disrupturas da economia global, na incomum concepção de homem (corpo) e na formação estranhada, a qual chamou-se de disruptiva formação. Conclusão: Portanto, esses três pressupostos disruptivos são casualidades que explicam a natureza das recentes diretrizes para formação em Educação Física.ABSTRACT. New National Curricular Guidelines for undergraduate courses in Physical Education and disruptive training: preliminary notes. Background: The National Education Council, through a commission, formed to write the bill 584/2018 and analyze the National Curricular Guidelines of undergraduate courses in Physical Education - DCNEF, edited by Resolution CNE / CES no. 7/2004, approved a new designer for training in Education Physics in Brazil. Objective: This article analyzes this designer as a neoliberal disruption project that finally materializes a type of training advocated by sectors of society that consider fragmentation in undergraduate and bachelor’s degrees as being the best option for the professional success of the new generations of workers. Methods: This elaborated is based on bibliographical and documentary research with technique of content analysis. Results: As hypothesis, this article showed that all the opinions in favor of the division in the formation in Physical Education sharpen their beliefs in the recent disruptions of the global economy, in the unusual conception of man (body) and in the strange formation, which it is called disruptive formation. Conclusion: Therefore, these three disruptive assumptions are coincidences that explain the nature of the new guidelines for training in Physical Education.

Os frades de Boaventura na Cidade dos Homens: os franciscanos e a concepção monástica de Agostinho

Boaventura de Bagnoregio (1217-1274), ministro-geral da Ordem Franciscana (1257-1274) e mestre de Teologia na Universidade de Paris, é considerado um importante herdeiro do pensamento agostiniano, e imprimiria essa característica à sua Ordem e ao conjunto de sua produção. Agostinho considerava o homem como um ser limitado por sua natureza pecadora a partir da Queda, mas reconhecia a possibilidade da reconciliação com o Criador por meio da ação humana no mundo, indiferentemente aberto às duas Cidades. Boaventura, por sua vez, concebeu seus frades como representação da condição peregrina do homem no mundo, e a pobreza – assim como o conhecimento –, como uma via para a perfeição evangélica e para a redenção dos homens. Neste capítulo, procuraremos demonstrar a forma pela qual a concepção agostiniana do homem e de sua trajetória no mundo foi assimilada por Boaventura e serviu como base para o modelo franciscano de cristão.Palavras-chave: Pecado e queda, Ordens religiosas, representação.AbstractBonaventure of Bagnoregio (1217-1274), Minister General of the Franciscan Order (1257-1274) and Master of Theology at the University of Paris, is considered an important heir of Augustinian thought, and would imprint this characteristic to his Order and to the whole of his production. Augustine considered humanity as beings limited by their sinful nature since from Fall, but he recognized the possibility of reconciliation with the Creator through human action in the world, indifferently open to both Cities. Bonaventure, in turn, conceived his friars as a representation of the pilgrim condition of mankind in the world, and poverty - as well as knowledge - as a way to evangelical perfection and men’s redemption. In this chapter we will try to demonstrate how the Augustinian conception of man and his trajectory in the world was assimilated by Bonaventure and served as the basis for the Franciscan Christian model.Keywords: Sin and fall, Religious orders, Representation