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Copyright of Latino Studies is the property of Palgrave Macmillan Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Conatus: Filosofia de Spinoza is the property of Revista Conatus: Filosofia de Spinoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

O artigo traz uma discussão epistemológica a partir de pesquisa realizada em territórios tradicionais do semiárido do nordeste brasileiro. Em visitas a comunidades quilombolas, buscou-se investigar a porosidade da psicanálise aos chamados saberes populares, dos quais se destaca a alegria como afeto marcadamente presente. Concluiu-se que, no encontro com o território brasileiro, faz-se importante que a psicanálise revisite fundamentos, conceitos e metodologias que estiveram na base de sua fundação por Freud, ainda na modernidade europeia. Trata-se de uma etapa fundamental para a efetiva democratização da psicanálise, fazendo jus ao projeto freudiano de que fosse efetivamente acessível.

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Human Sciences Journal / Revue des Sciences Humaines is the property of Universite des Freres Mentouri Constantine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After having clarified the biblical lexicon of joy and having indicated the reasons for "rejoicing" that emerge from the reading of the Four Gospels, a path is set out in eight steps that characterize the joyful existence of the believer. Following the progressive development of the Gospel stories, the first step is represented by the "rejoice" addressed to the Virgin Mary (Lk 1:28). The second step is centered on the birth of Jesus, which implies the evangelization of great joy (Lk 2:10). The third step takes into consideration the "joy of the Baptist", friend of the groom, who heralds with his mission the "Messianic Wedding" (Jn 3:29-30) of the Christ-groom. The fourth step focuses on the relationship between joy and discipleship. This relationship is explored in depth in some texts: Luke 5: 27-32 (Matthew Levi); Jn 1: 35-42 (the two disciples who follow Jesus); Mt 5: 1-12 (the beatitudes). The fifth step concerns the singular "Hymn of Jubilation" reported in Mt 11:25-27 and Luke 10: 21-22. In the sixth step the connection between joy, conversion and forgiveness is explored (Luke 15:1-32; 19:1-10; 17.13). The seventh step focuses on the Johannine motif of "rejoicing" in the "farewell speeches" (Jn 14: 27-28; 15: 10-11; 16: 20-23; 17: 13 The eighth stage takes into consideration the "Easter Stories" and the reason for joy (Mt 28: 9-10; Jn 20:11-18.19-20). [ABSTRACT FROM AUTHOR]

Reyes Linares, Pedro Antonio. The Foundations of Politics: Plurality in Zubiri’s Way of Thinking.In Hannah Arendt’s writings one can speak of politics only when power is plural. The author, however, does not offer sufficient substantiation for her assertion. In this article I seek to show that Zubirian noology makes it possible to formulate a philosophy of power that establishes the necessary plural constitution of human ties, framed in terms of diversity and community, modulating the realm of all personal activity. This makes it more likely to find in political activity a sentimental context of gratification and joy that Arendt also proposes in her analysis of revolutions and political activity, which makes it possible to diagnose whether the lived process is actually contributing to the plural condition of power that politics demands. The agreement of the positions of these two authors, Hannah Arendt and Xavier Zubiri, suggests a political pedagogy that would promote the plural composition of societies and States, and warn against the risks of propagandistic groupthink that gives rise to tyranny. [ABSTRACT FROM AUTHOR]

This article aims to present games as a playful tool in teaching History. Enabling students to learn and connect with subject matters in a dynamic and attractive way. Games in History teaching aim to integrate the content of the discipline and, consequently, the student's knowledge skills. This article contemplates an experience report lived as a teacher. The proposal to play and "play" is intended to propose a practical way of learning History, thus completing the teacher's cycle when finishing a theme in his/her class. Establishing, however, a connection between teaching and learning, promoting the construction of a new didactics based on games. [ABSTRACT FROM AUTHOR]

Copyright of ouvirOUver is the property of ouvirOUver and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Intercontinental Journal of Sport Management / Revista Intercontinental de Gestão Desportiva is the property of Revista Intercontinental de Gestao Desportiva and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Resumo: Neste artigo pretendemos sustentar a tese de que Nietzsche, desde sua primeira obra O nascimento da tragédia, até os seus últimos textos, como Crepúsculo dos ídolos, particularmente em O que eu devo aos antigos, propõe uma radical transvaloração do sentido do sofrimento humano. Ele adota uma perspectiva totalmente diferente das concepções metafísicas e religiosas ocidentais, que consideraram o sofrimento como uma objeção à vida, oriundo de culpas, de falhas, de “pecados”, que devem ser expiados através de inúmeros constrangimentos, até a inexorável morte. A transvaloração nietzschiana, com sua singular perspectiva trágica, inaugurada em O nascimento da tragédia e sustentada ao longo de toda sua obra, muito longe de considerar o sofrimento com uma objeção ou imperfeição da existência, o valoriza e até o exalta como outra modalidade do devir vital, consubstancial e inerente a toda afirmação, a todo prazer, a toda possibilidade de alegria.

O contexto social e do trabalho nas organizações hipermodenas é perpassado por mecanismos de dominação psicológica e pela gestão do afetivo, o que pode ser observado nas práticas de recursos humanos que enfatizam um modo de trabalhar com as emoções pautado na subjetividade, fonte de controle e de domínio. Essas relações acabam por comprometer o bem estar dos indivíduos e provocar seu sofrimento físico e psicológico. No controle dos afetos, a alegria tende a ser vinculada, assujeitada e instrumentalizada em um contexto ideológico, no qual o indivíduo é incentivado a desenvolver um amor entusismado com a organização. Este é o cenário em que se desenvolve o presente artigo, na intenção de estabelecer reflexões, de ordem teórica-crítica, em torno da alegria. O objetivo volta-se para compreender a dinâmica da alegria, tanto como afeto de resistência, quanto fonte para o advento do sujeito, especialmente no contexto organizacional, na expectativa de que estas discussões possam referenciar pesquisas empíricas no campo dos Estudos Organizacionais. Contempla-se a alegria como fonte de um combate inteligente e de negação da morte, instrumento que se contrapõe à destrutividade. Reconhece-a também como fonte para o advento do sujeito, um ser não assujeitado, que produz história e não é apenas produzido por ela. É a partir de discussões interdisciplinares do campo dos estudos organizacionais, da psicossociologia crítica e da filosofia, envolvendo significativamente as contribuições de Spinoza, que se pretende colaborar com reflexões quanto às possibilidades de liberdade e emancipação do sujeito na gestão hipermoderna. O estudo possibilitou a compreensão da alegria como potência de resistência capaz de auxiliar na microemancipação do indivíduo ao fazer uso de brechas civilizatórias no ambiente de trabalho. A alegria enquanto afeto potencializador daquele que pretende fazer-se sujeito de sua própria vida, apesar de todos os determinismos sociais e registros psíquicos.

La lúdica a nivel educativo ha sido considerada como aquella herramienta para fortalecer algún contenido mediante el juego; siendo la lúdica una forma de transformar la cotidianidad, de sentir agrado y apreciar lo que acontece distinguiéndose como un hecho de satisfacción espiritual, mental y/o física, lo cual va a propiciar el fomento de las aptitudes, las inter-relaciones y perfeccionar la actitud para afrontar las diversas circunstancias en las personas. El objetivo de esta investigación se centró en desarrollar actividades lúdicas como estrategia pedagógica para optimizar el aprendizaje en el estudiantado cursante de la asignatura Anatomía y Fisiología Humana. El diseño de la investigación fue cualitativo y descriptivo. Las actividades aplicadas fueron trivias de preguntas y respuestas, crucigramas, bailes, composiciones musicales y poéticas, relacionados a los temas de la asignatura, posteriormente se recabaron las percepciones de la persona estudiante cursante de la asignatura en el recinto Luis Napoleón Núñez Molina del ISFODOSU, durante el cuatrimestre II-2022 en la modalidad híbrida. Se determinó mediante el cuestionario aplicado que con el desarrollo de actividades lúdicas como estrategia pedagógica se lograron aprendizajes significativos que coadyuvaron con las competencias profesionales, se favoreció el conocimiento, el desarrollo de habilidades para la solución de problemas, la toma de decisiones y asimilar nuevas experiencias mediante el juego. El rendimiento del alumnado fue claramente favorable, y esto se tradujo en su desempeño escolar, logros y buenos resultados en sus evaluaciones.

Under the title: “The value of solidarity in the schools of the Ave Maria” we expose, at first, the importance of gratuitousness in human development, because doing good brings us a joy and inner satisfaction, nothing comparable to the material reward. This value, however, is difficult to understand for those inserted in a materialistic society, who live in and for material well-being, in which having is the measure of being. And yet, what is truly human and important in our life is free: love, friendship, family, children, life, etc. In a second moment, we describe the value of free in the schools of the Ave Maria from its origins to the present. Its founder Andrés Manjón, in his daily journey, from Sacromonte to the Faculty of Law of the University of Granada, to teach his classes, was moved by the material and moral misery in which many Roma families lived. This feeling led him to the creation of the first Ave Maria schools for the poorest and neediest students, whose values are still valid today in his nine schools. In this sense, the Solidarity Fund was created to meet these needs in an orderly and systematic manner. Its motto “Heart and commitment” is highly significant. [ABSTRACT FROM AUTHOR]

En este artículo se propone analizar el tratamiento que otorga Evagrio Póntico a las emociones, especialmente la alegría, en sus Escolios a los salmos. En primer lugar, se contextualizará la obra de Evagrio, que acaba de ser publicada, con sus características propias, tanto de género literario cuanto a lo concerniente al tipo de exégesis evagriana. Luego, se abordarán el lugar que ocupan en el texto las emociones, haciendo particular hincapié en una de ellas, la alegría, a partir del análisis de todas las ocurrencias del concepto en los Escolios. Como resultado, se observa que la hermenéutica evagriana de los salmos, al menos para el caso de la alegría, es fundamentalmente alegórica lo cual imposibilitaría o negaría la existencia de la alegría en el hombre según su sentido clásico, ya que sólo puede experimentarse como la reacción ante la posesión de un bien espiritual, que es la gnosis o conocimiento de Dios. De esta manera, los Escolios a los salmos apoyan la interpretación fundamentalmente espiritualista de la doctrina de Evagrio Póntico.

The social and work context in contemporary organizations is permeated by psychological domination and affective management mechanisms, which can be observed in human resources practices that emphasize a way of working with emotions that become a source of control and dominance. These relationships end up compromising the individual’s well-being and causing suffering. In the control of affections, joy tends to be instrumentalized. The individual is encouraged to develop an enthusiastic love for the organization and stimulated by organizational discourse, make it the reason for his life. This study aims to undertake, based on the approach between philosophy and organizational studies, a psychosocial critique of work relations in contemporary organizations, having as its guiding thread the affection of joy, as understood by Espinosa, which serves as our inspiration to better understand this affection. Methodologically, it consists of a theoretical essay, where interdisciplinary discussions from the organizational studies, psychosociology, and philosophy fields, particularly involving Spinoza’s contributions, are intertwined to awaken a critical look at the instrumentalization and manipulation of joy in the organizational context. Joy is seen as a source of intelligent combat, which opposes destructiveness, a source of increasing the individual’s power of action. Such reflections problematized joy both as a power of resistance, capable of helping to confront psychological domination in the world of work and as an object of instrumentalization and control. Furthermore, it was possible to understand joy as a potentializing affection for those who intend to expand their capacity for action and live their lives intensely despite the social determinisms and psychic records that constitute us. New critical research can contribute to giving way to joy not as a manipulation mechanism but as the potential for the possibilities of freedom in hypermodern management. [ABSTRACT FROM AUTHOR]

Investigou-se como a dor e a alegria podem influenciar a construção do ser palhaço(a) com o objetivo de compreender melhor a construção da sua subjetividade. Foram realizadas entrevistas com dez palhaços(as). Utilizou-se como método a análise de conteúdo e o software NVivo® para sistematizar as informações presentes nos discursos dos(as) participantes em doze categorias, agrupadas em dois eixos temáticos e analisadas a partir de sua pertinência na construção do entendimento de ser palhaço(a). Os resultados indicaram que a dor diante de perdas afetivas no processo de ser palhaço(a) passa pela transformação do trágico à comicidade, não para minimizá-la, mas para lidar com a finitude humana por meio da ética, poética e estética de afirmação da vida. A transgressão da palhaçaria permite superar dificuldades e transformá-las criativamente em riso. Conclui-se que o ser palhaço(a) torna-se a vitrine das condições humanas apresentadas por meio do cômico, do trágico, do ridículo, do perder, do político, do rústico e do ser-no-mundo.

The family and marriage have always been concerns for the Church. Faced with the current crisis in which marriage lives, the aim is to answer how theology can help Christian couples to live the joy of love. In Catholic matrimonial doctrine, the emphasis on procreation was predominant, but since the Second Vatican Council, the unitive purpose of marriage is also valued. The Post-Synodal Exhortation Amoris Laetitia is in continuity with the perspective of Vatican II. Thus, in this work, we first seek to study the development of matrimonial theology and the emphasis given to procreation; then, the theology of marriage present in Amoris Laetitia is analyzed, to finally, in the light of the document, indicate ways for catholics spouses to discover and live in the joy of love. [ABSTRACT FROM AUTHOR]

Copyright of Human Review is the property of Eagora Science and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It was investigated how pain and joy can influence the construction of being a clown in order to better understand the construction of their subjectivity. Interviews were conducted with ten clowns. Content analysis and the NVivo® software were used as a method to systematize the information present in the participants' speeches into twelve categories, grouped into two thematic axes and analyzed based on its pertinence in the construction of the understanding of being a clown. The results indicated that the pain in the face of affective losses in the process of being a clown goes through the transformation from the tragic to the comic, not to minimize it, but to deal with human finitude through ethics, poetics and life-affirming aesthetics. The transgression of clowning allows you to overcome difficulties and creatively transform them into laughter. It is concluded that being a clown becomes the showcase of human conditions presented through the comic, the tragic, the ridiculous, the losing, the political, the rustic and the being-in-the-world. [ABSTRACT FROM AUTHOR]

A pesar de su relevancia para la comprensión de la expresión emocional vocal, el estudio de la risa contagiosa se encuentra en sus primeras etapas de investigación y aún no se ha establecido su naturaleza ni la de las respuestas que esta provoca. Teniendo esto en cuenta, el propósito de este estudio fue determinar si los estímulos acústicos de risa contagiosa, además de generar conductas de risa o sonrisa, provocan en los oyentes las expresiones faciales, electromiográficas y cardíacas de una emoción positiva. Para esto, se contó con la participación de 60 universitarios de ambos sexos con edades entre los 18 y los 30 años en un diseño experimental intrasujeto con mediciones en la condición de línea de base y en exposiciones a diferen-tes estímulos de risa contagiosa, donde se verificaron tres hipótesis en las que se comparó expresiones faciales de alegría (medidas con el software FaceReader), amplitud electromiográfica (emg) del músculo cigomático mayor (medida con el módulo emg-100 del Biopac) e intervalos R-R como indicadores de frecuencia cardíaca (medidos con el módulo ecg-100 del Biopac) entre las diferentes condiciones. Como resultado, se encontraron diferencias significativas en los porcentajes de las expresiones faciales de alegría y amplitud emg del cigomático al comparar las condiciones de línea de base y estímulos de risa más contagiosa, y de risas más y menos contagiosas; no obstante, no se encontraron diferencias significativas en los intervalos R-R en ninguna de las condiciones comparadas. Como conclusión, se comprobó la naturaleza emocional positiva de la risa/sonrisa provocada por estímulos de risa contagiosa y la proporcionalidad entre la intensidad de las expresiones faciales y las respuestas emg elicitadas por esta risa y el grado de contagio percibido de la misma.

Copyright of Panamerican Journal of Neuropsychology / Cuadernos de Neuropsicología is the property of Cuadernos de Neuropsicologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de la Asociacion Aragonesa de Criticos de Arte is the property of Asociacion Aragonesa de Criticos de Arte and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Resumo Esta escrita tem por objetivo questionar a suposta ditadura da felicidade que vivemos atualmente. Reproduzimos e consumimos modelos de vida sem questionar aquilo que eles têm produzido em nós, colocando-nos a serviço de uma felicidade pautada como modo de recompensa. Pretende-se compreender de que modo a experiência do sofrimento e da fraqueza fazem parte de uma ética afirmativa de vida, a partir do pensamento de Nietzsche e Spinoza. Busca-se pensar para além dos discursos reclamatórios e negacionistas de sofrimento, que acabam por minimizar a potência de nossa existência. O corpo, nessa medida, encontra-se vedado e anestesiado à experiência sensível, enquanto seguimos manuais que acreditamos conter o segredo da felicidade, sem espaço para o sofrimento. Pretende-se encontrar possibilidades de desvios desses modos de pensar o corpo e a vida, com vista a tornar o cotidiano mais leve, percebendo o sofrimento e, até mesmo a morte, sob uma outra ótica, distante de qualquer julgamento moral ou representacional.

Copyright of Revista Latinoamericana de Estudios Educativos (1900-9895) is the property of Universidad de Caldas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El huauhtli fue domesticado por los pueblos originarios del centro de México, y entre 1500 y 900 a.C. ya estaba generalizado su cultivo entre los habitantes de la región. Esta planta es comprendida como patrimonio histórico alimentario en localidades campesinas del oriente de Morelos, en Huazulco y Amilcingo, municipio de Temoac, en la región de la barranca del Amatzinac; y también, en los pueblos en las laderas al sur del volcán Popocatépetl, pertenecientes al municipio de Tochimilco y Atzitzihuacán. Los pueblos de Morelos, además de cultivar el huauhtli, son especializados en la elaboración de productos a base de amaranto. En los pueblos del volcán esta planta se cultiva de forma muy antigua, y hoy son los principales productores a nivel nacional. Estos pueblos protegieron las variedades de huauhtli, incluso en condiciones desastrosas, como la pérdida del agua de riego, a través del uso de la memoria ancestral, agricultura, religiosidad e identidad, que se observada en las fiestas y ferias calendáricas. Desde el 2008, se realiza trabajo de campo en la región, se han efectuado visitas, recorridos, participación en eventos comunitarios y gubernamentales, y entrevistas semiestructuradas con los campesinos, miembros de los talleres, autoridades y organizaciones. Se muestra la permanencia de los usos del huauhtli como principal actividad económica, tanto en la elaboración de productos en Morelos, como en la venta de las semillas en Puebla. El amaranto permaneció en estas poblaciones con vínculos comunitarios, resistiendo el colonialismo alimentario, el desprecio colonial, el olvido republicano y la insolencia capitalista.

Este artículo busca reflexionar sobre un posible vínculo entre la creatividad y la alegría en el ámbito educativo . El punto de partida epistemológico está principalmente en el pragmatismo norteamericano de John Dewey y la hermenéutica ontológica de H.G Gadamer con alcances hacia la reciente propuesta de pedagogía disruptiva de la española María Acaso que se instala en el marco de las pedagogías alternativas del siglo XXI. El objetivo principal es pensar la creatividad como experiencia vivencial, la alegría como experiencia estética y estas dos como correlato de una educación para la transformación de sujetos y comunidades. Para el desarrollo de este artículo se ha recurrido a métodos cualitativos, en tanto que el trasegar está encaminado a analizar cómo responden los enfoques epistemológicos definidos al problema propuesto; con base en los cuales se hacen comparaciones y se proponen fusiones de horizontes teóricos entre los planteamientos y cuestionamientos analizados.

La pregunta ¿es posible la felicidad en estudiantes universitarios? guía la presente investigación cuantitativa dirigida a 237 estudiantes (hombres y mujeres) de la Universidad de las Regiones Autónomas de la Costa Caribe Nicaragüense. Investigación que está sustentada en un diseño descriptivo, aplicando la escala de felicidad de Alarcón (2006) tomando en consideración las variables de género, edad, etnia y años de estudio. Para ello, se realizó diferentes tipos de análisis, entre estos: de consistencia interna del cuestionario, el análisis de componentes principales, y un estudio de correlaciones entre las categorías aplicando las pruebas de normalidad de Kolmogorov, la prueba U de Mann-Whitney, prueba de Wilcoxon, Kruskal Wallis, y la prueba de Friedman, utilizando el paquete estadístico de SPSS. Los resultados demuestran que la felicidad en estudiantes universitarios sí es posible tomando en cuenta que la misma es meramente subjetiva en las personas y, a su alrededor se engloban diferentes elementos que la hacen posible. En este sentido, se concluye que las variables etnia, edad, género y años de estudio no tienen una relación directa con el estado de felicidad de los estudiantes, pues no son determinantes para definir este estado en el ser humano.

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Na vida quotidiana, preocupação e despreocupação coexistem. Também o bom e o mau humor. O fundo ontológico do cuidado e a superfície ôntica do mundo da vida manifestam-se dessas duas maneiras, entre outras. Mas estas duas modalidades afectivas permitem aceder não tanto aos momentos singulares de manifestação afectiva em uma ou outra situação concreta, quanto ao próprio fundo do exercício da vida fáctica, na sua duplicidade ôntico-ontológica como ser-aí e ser-o-aí. É essa potencial variação do mesmo cuidado de ser à maneira humana que me proponho desenvolver, tendo por base textos heideggerianos dos anos 40 e 50, em que se tematiza a boa disposição ou Heiterkeit, semanticamente próxima mas não coincidente com serenidade e alegria.

Objective: To describe the nurses' perception regarding the use of playfulness as a therapeutic resource in the treatment of hospitalized children. Methods: Exploratory, descriptive and qualitative research, carried out in the pediatric ward of an Urgency and Emergency Hospital in Paraíba/Brazil. Data were collected through semi-structured interviews and were analyzed using the content analysis technique. Results: Ten nurses who work in that sector participated. Tho thematic categories emerged: "Nurses conception of play as a therapeutic resource" and "Benefits and challenges of play as a therapeutic resource". Conclusion: It was confirmed that nurses have a positive view on the relevance and the various benefits of inserting playfulness is the pediatric hospital environment. [ABSTRACT FROM AUTHOR]

Differences between men and women in the recognition of emotions could be due to the greater sensitivity of women to the subtle signals of emotional facial expressions. The objective of this research was to analyze gender differences in the assessment of changes in the emotional intensity of facial expressions of happiness and sadness. The sample comprised 222 participants (77.5% women) aged between 18 and 30 years. Ambiguous facial expressions were presented with different percentages of happiness and sadness (high ambiguity: 50% -50%; medium ambiguity: 25% -75%; low ambiguity: 0% -100%). The participants rated the degree to which an ambiguous expression reflected greater emotional intensity (happiness or sadness) than a neutral expression. Under conditions of medium ambiguity (25% sadness - 75% happiness), greater emotional intensity in expressions of happiness was perceived by women than men. Also under medium ambiguity, women perceived greater affective intensity in expressions of happiness (25% sadness - 75% happiness) than in expressions of sadness (75% sadness - 25% happiness). The results are discussed from the perspective of social role theory, and their implications are analyzed within the complex social context in which human beings interact. [ABSTRACT FROM AUTHOR]

The article analyzes the discourse of S. Kierkegaard «Every good talent and every perfect endowment comes from above» and articulates it with two other constructive discourses. First, the articulation tries to elucidate why the authentic self is the one that assumes that it can do nothing. Secondly, it shows silence, obedience and joy as the fundamental attitudes on the basis of which the authentic self is in the world and characterizes the original faith implicit in them as its condition of possibility. Finally, it makes explicit the world in which the authentic self is as a just place open to the expectation of the Reign. [ABSTRACT FROM AUTHOR]

La alegría engloba la Exhortación apostólica Verbum domini pues ésta empieza y termina con el tema de la alegría, recurso literario que en la ciencia bíblica se conoce con el nombre técnico de “inclusión”. El artículo muestra los eventos en los que aparece la expresión y el nexo de dicha palabra con numerosos pasajes de la Sagrada Escritura.

Neste artigo, elabora-se uma leitura de um conto de Clarice Lispector, “Menino a bico de pena”. Essa leitura atravessará outros contos e romances da autora, para elucidação de alguns temas e leitmotiven recorrentes neste território textual. Demonstra-se como, a partir da observação de um bebé, Clarice Lispector define um posicionamento ético em que a alegria, a criação e o tempo são conceitos significativos. Para além disso, nos seus textos a ideia de alegria ou felicidade não se relaciona com o conjunto de valores humanos dominante, o que instiga uma leitura pós-humanista.

Este artigo tem por objetivo apresentar as concepções de alegria, graça e felicidade nas obras de Clément Rosset.

O artigo tem como proposta analisar o tema da alegria, como uma aventura em trânsito, propondo, para isso, dois aspectos da alegria que permitem percebê-la em sua totalidade. O embate do real e irreal surge, então, a partir de uma análise da alegria em sua perspectiva trágica. Um dos aspectos trata da alegria demoníaca, como choque, colisão; e outro da alegria dançante, leve. Ambos como forças afirmativas da vida. Antelo, Molder, Lispector, Deleuze, Nietzsche, Agamben e Potkay são os autores que embasam o artigo. Cada autor, a partir de uma perspectiva sobre alegria, traz contribuições que possibilitam a reflexão acerca de uma alegria trágica, afirmativa da vida em todas as suas forças.

Here we are dedicated to the core problem of thinking what would be the reason for recovering the social links in scenarios of reconciliation, forgiveness and justice. We will try to show that with everything that has happen in the past, the possibility of living together is a matter that involves criteria of social composition and sources of local confluence that need to be characterized theoretically. Hence, we ask what can subjects be capable of when they bound, organize, think and decide together. What are groups capable of going to overcome the past? The working hypothesis is as follows: the brotherhood of a joyful existence, just in the heart the dilemmas associated with the terror and pain, constitutes the enterprise of saving the life and the possibilities that contains. We adhere to the collective thinking and to the élan of fraternity, to state that it is within the problem of the composition and the celebration of the capacities (action, feeling and thought) that we will find our way to the motives of living together.

El presente trabajo analiza las diversas formas de amor en la obra de Espinosa según los diversos géneros de conocimiento y el tipo de objeto amado, estableciendo una neta contraposición entre el amor pasional a las cosas finitas y el amor intelectual a Dios, entendido como la fuerza vivificante que es causa inmanente de todas las cosas, comparando a nuestro autor con sus antecedentes más inmediatos, especialmente con el judío neoplatónico León Hebreo, el neoestoicismo y Renato Descartes.

Embora irrelevante para a tarefa, a direção do olhar pode influenciar o tempo de reação em uma tarefa de Simon, gerando automaticamente um código espacial. Expressões faciais influenciam as respostas dos observadores, ativando tendências comportamentais de aproximação ou afastamento. No presente estudo, investigamos se a facilitação da resposta desencadeada pela direção do olhar seria reduzida na avaliação de expressões faciais de dor em comparação com alegria. Foi também analisado o efeito de sequência da apresentação das expressões, onde a facilitação ou inibição provocada por uma expressão emocional afeta a resposta na prova subsequente. Os resultados mostram que as faces dolorosas causam inibição da resposta na prova atual e posterior, indicando empatia emocional pela dor. O tipo da expressão facial não influenciou a facilitação da resposta promovida pela direção do olhar. Esta metodologia é apresentada como uma estratégia para investigar a empatia emocional, especialmente nos distúrbios relacionados à redução da empatia

The supper was inaugurated in a time of rupture and transition. Jesus celebrated the last passover and announced a new exodus, the salvation of the new Israel of God where he was the paschal lamb. The passover became supper, the firstborn of the Egyptians who died on the first passover came to be understood in the death of God's firstborn. Since then, the Christian supper began to have meanings like presence, communion, joy, welcome, celebration and waiting for the Lord's return. The Supper tends to be disfigured when its emphasis happens to be the location, shape and ethical requirements placed on the participants as being more important than the presence of the Lord. [ABSTRACT FROM AUTHOR]

The aim of this paper is to offer a basic analysis of the peculiar kind of intentionality involved in the experience of joy. First, I deal with the two meanings of joy. Secondly, I point out some questions related to the object of joy and with the rightness or legitimacy of this experience. Thirdly, I refer to the so-called "laws of joy." Lastly, I offer some thoughts on the relation between joy and alterity. [ABSTRACT FROM AUTHOR]

This article presents a brief overview of episodes and ideas in the life and thought of Ana de San Bartolomé, which manifest a wide range of feelings: both her own and those of others. Some are positive and others negative; the latter must be overcome while maintaining freedom of decision. As a woman full of life, Ana shares in the feelings of others with deep empathy. While entirely dedicated to the service of others in her maternal endeavor, she will live and manifest their joys and sorrows and identify with their concerns. It seems she could not bear to see others suffer without giving of herself and showing her own feelings. [ABSTRACT FROM AUTHOR]

María de San José (Salazar) (1548-1603) attempted to define the norms of an emotional community for the Discalced Carmelites, norms which she considered fundamental in order to protect the original charism of Saint Teresa of Jesus. Rejecting the Aristotelian-Thomist ideas that established a clear dichotomy between the emotions of the body, the origin of disorder and sin, and the spiritual emotions, Maria advocated for an ideal according to which human affections -- correctly regulated by a discreet prioress -- were not only useful but necessary for the spiritual health of the community. The principle emotions analyzed herein are happiness, joy, gentleness, and melancholy. [ABSTRACT FROM AUTHOR]

Feelings are an essential part of human life, of our universe of relationships. Unfortunately, religious life has not traditionally been an appropriate space in which to express them, and the same is true of the Teresian Carmel. The Carmel of Lisieux where St. Thérèse of the Child Jesus lived, in line with this general tendency and guided by the particular norms that governed the life of the French Carmelites at the end of the 19th century, favored a strict discipline in the control of feelings which led to a a conventual environment very poor in human qualities and weak in religiosity. Teresa of Lisieux was nonetheless able to experience positive feelings--rooted in love--of joy, happiness, affection and good humor, in the midst of suffering. [ABSTRACT FROM AUTHOR]