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The beatific vision of God in heaven is at the heart of the Christian faith. Thomas Aquinas affirms that the principal faculty of the human person is the intellect, and that the vision of God will consist primarily in an intellectual operation. The emphasis that Aquinas places on the operation of the intellect could lead one to think that it is an overly intellectualistic conception of what our happiness in heaven will be. On the other hand, contemporary authors such as Hans Boersma point out that in the Thomistic doctrine of the beatific vision the corporeal dimension of the human person is of little relevance. The purpose of this article is to explain how the different dimensions of the human person -intellect, will and corporeality- are integrated in the vision of God in heaven according to Thomistic doctrine.

In this paper, the challenges of the pedagogical field from the point of view of corporeality, presence, language, and the possibility of students´ interaction are discussed. A review is carried out on the corporeality concept itself, the meaning of the human body, and how it is related to the individual, particularly childhood which is the motor development that affirms the interaction between the human body, and mind emotion. On the other hand, the importance of pedagogy as an emancipating critical knowledge that enables the self-sufficient being and the ways of creating society, along with children pedagogy, which has the same principles, building and stimulating the ability of creation to encourage development. The present study involves a selection and documentary analysis of 48 articles taken from 17 journals and projects from 10 universities, by using descriptors such as pedagogy of corporeality, childhood, corporeality, children's pedagogy, and school. The challenges of corporeality are focused on appealing these academic environments to an intimate reflection of the body, feelings, experiences, and relationships so that students can feel in safe places, educators can understand non-verbal communication and future generations can coexist, based on respect for the other with a suitable communication. Se conocen los desafíos del ámbito pedagógico desde la corporeidad, presencia, lenguaje y posibilidad de encuentro de los estudiantes. Se realiza una revisión del concepto mismo de corporeidad, qué se entiende por cuerpo humano y cómo se relaciona con el individuo; pasando por la infancia; el desarrollo motor que afirma la interacción entre cuerpo humano, mente y emoción; y por otra parte, la importancia de la pedagogía como un saber crítico emancipador que posibilita el ser autosuficiente y las formas de ser y hacer sociedad, junto con la pedagogía infantil, la cual tiene los mismos principios, construyendo y estimulando la habilidad de creación para incentivar el desarrollo. Se realiza una selección y análisis documental de artículos de 17 revistas y proyectos de 10 universidades, de los cuales se seleccionan 48 textos, a través de descriptores como: pedagogía de la corporeidad, infancia, corporeidad, pedagogía infantil y escuela. Se destaca la importancia de atraer esos ámbitos académicos a una reflexión íntima del cuerpo, los sentires, las experiencias y las relaciones para que los estudiantes se sientan en lugares seguros, los educadores entiendan la comunicación no verbal y las futuras generaciones convivan, desde el cuidado de si y el respeto hacia el otro.

The purpose of this paper is o analyze the three hypotheses of corporeality in the Blagian lyrical and to demonstrate that they coagulate around the authentic substance of the ego, which tries to suppress or diminish them from the tax, from limits to becoming one with the spirit of this world. By canceling them, they actually become consistent and participate in the modernist lyrical ceremonial.

La tesis central de este artículo es que la esclavitud es fenomenológicamente descriptible como reducción del esfuerzo a fuerza física, a través de la imposición de la imposibilidad, como fuente de reconocimiento del sí mismo en la derrota. El esclavo se reconoce desde la negación de lo posible para sí en el mundo. Expongo esta tesis en tres momentos principales, en la primera parte desarrollo el concepto de esfuerzo, con base en los análisis husserlianos de la constitución, expuestos en IdeasII. En el segundo apartado expongo el modo en que el esfuerzo, como concreción de una voluntad egoica-encarnada, es reducido a fuerza física –productiva– mediante la alienación de las posibilidades del ‘yo-puedo’. El correlato de este modo de consti-tución del cuerpo propio, en la enajenación de su poder, de lo posible para sí, es un horizonte que se presenta para el yo en el modo de la clausura o la imposibilidad, desde la que yo se reconoce como derrotado, tema que trato en el último y tercer apartado. La descripción de la derrota pone de manifiesto la condición de la voluntad corporal como límite resistente ante la esclavitud.

This study undertakes an analysis of the concept of AI literacy, a topic that is becoming increasingly prominent in contemporary education, particularly with regard to its philosophical underpinnings. The argument presented herein demonstrates that reducing humans to purely spiritual beings, a prerequisite for common understanding of AI literacy gives rise to unsustainable epistemic and educational assumptions. It is proposed that, in accordance with empirical realism as derived from the pragmatic philosophy of Lakoff and Johnson, the definition of AI literacy should be established as a dynamic structure of critically reflected experiences from interactions with AI. This is posited to enable the ability to effect change in everyday life and address the challenges facing humanity.

How do we identify and understand transformative agency in the quotidian that is not contained in formal, or even informal structures? This article investigates the ordinary agency of Palestinian inhabitants in the violent context of the divided city of Jerusalem. Through a close reading of three ethnographic moments I identify creative micropractices of negotiating the separation barrier that slices through the city. To conduct this analytical work I propose a conceptual grid of place, body and story through which the everyday can be grasped, accessed and understood. ‘Place’ encompasses the understanding that the everyday is always located and grounded in materiality; ‘body’takes into account the embodied experience of subjects moving through this place; and ‘story’refers to the narrative work conducted by human beings in order to make sense of our place in the world. I argue that people can engage in actions that function both as coping mechanisms (and may even support the upholding of status quo), and as moments of formulating and enacting agential projects with a more or less intentional transformative purpose. This insight is key to understanding the generative capacity of everyday agency and its importance for the macropolitics of peace and conflict.

Archaeological discoveries of the late 19th and early 20th centuries have brought to researchers attention a series of sites that indicates two civilizations, apparently unconnected to the dynastic periods of ancient Egypt. The collections of anthropomorphic figurines of the Badari and Naqada cultures offer the possibility of comparative anthropometric measurements, which highlight the evolution and diffusion process, as well as of new meanings for the archetypal corporeality that made figurines possible. The presence of the same golden disproportion in representations from both cultures and the optimization of Naqada anthropometric proportions over the centuries foreshadows the aesthetic norms of the dynastic period.

This text analyzes Hacia (2019) as a critical choreographic device facing the problem of disenchantment of the world derived from the separation between nature and culture inherited from Modernity/coloniality. Hacia puts into practice two notions of Amerindian perspectivism: one that recognizes the relational agency of all entities in the world; and another which raises knowledge as a process of subjectivation that implies bodily, sensory and imaginative dimensions. This analysis proposes a dialogue between the areas of anthropology and contemporary performing arts creation in Brazil.

This essay focuses on the nexus of vulnerability and rights. It argues that in transforming vulnerability from a stigma that alienated women from their humanity to the signature of human dignity, women bridged the gap between the liberatory promise of human rights and its exploitative patriarchal politics. It finds that the ideas of Mary Wollstonecraft, Simone de Beauvoir, Drucilla Cornell, and Jean-Luc Nancy were/are crucial to this transformed idea of dignity. Religious ideas have played a complex role in this transformation. Wollstonecraft appealed to theological ideas of the soul to contest men’s claims that the Bible enshrined women’s subordination to men. Current abortion politics in the U.S., and the Iranian women’s Women, Life, Freedom rebellion continue to show how sacred texts have been used to defend and reject women’s demands for rights. Religious and secular arguments for the dignity of vulnerability, used by feminists to re-write the sexual difference, direct us to rethink our exploitative relationship to the earth and the multiple species it harbors. As we take up the task of confronting the environmental crisis of our times, they call on us to see ourselves as stewards of the earth’s bounty who are morally obliged to create humane relationships with our other-than-human neighbors.

Fashion prompts a variety of reflections, and it is impossible to relate it only to presen­tations of clothes at world shows. It is a suitable material for many different artistic endeavors. Visionary artists like Elsa Schiaparelli, Stanisław Ignacy Witkiewicz, Tadeusz Kantor, Marian Stępniak, Zuzanna Janin and Magdalena Moskwa reject the basic function of clothing and give it a new way of existence. Instead of a protective or aesthetic function, it serves a symbolic or metaphorical one. Each item of clothing can become a work of art or a pretext for a dialogue with history, philosophy, psychology, literature, art, or with the creator's own self. Fashion can sometimes be a tool for satisfying artistic needs and manifesting them through the presentation of clothes created by artists.