Arquivo para a ‘Information Science’ Categoria
Neosophism, enmity and violence
17
Jun
The modern polis, a cult of Western civilization in crisis, was born from the
need for politicians who could manage the public good with virtues (aretê), true knowledge (episteme) and justice above what is advantageous and beneficial to a given group.
Socrates, seen in the text Plato’s Republic, was the method of dialogue (dialectics, but in the Greek sense) where the power of argumentation and maieutics, “give birth” to knowledge.
This is how Plato’s Theaetetus (see our post) discusses relativism and the polis; dialogue is the Socratic method of investigation, including the analysis between reason and sensation, and had as its main objective to overcome the sophist thought that only justified power, despite any virtue (moral or ethical) and any reasonable concept of justice.
This is why Theaetetus is considered the first classic text on relativism, and dialogue as a Socratic method of overcoming the dichotomies of oligarchic forms of power also had the idea of overcoming all forms of relativism that involved the sovereigns’ thirst for power. Thus, Plato’s Republic should be reread by contemporary politicians and they could avoid what we call neo-sophisms, what is valid for power is not valid for the people, for example, what is advantageous can be found in the epistemology of Protagoras, where according to some commentators (Chappell, 2005) he discusses the “advantageous” and political and moral prudence, and are largely applicable to contemporary politics.
The sense of what is advantageous, Socrates grants to the subjects of Protagoras’ epistemology the possibility of sustaining their convictions according to the particular or social demand in the cities, while at the same time seeking to guarantee for the state a minimum sphere of values around what is beneficial or harmful, the emphasis on minimum here is for good understanding.
The divorce between justice and benefit according to the commentator cited (Chappel, 2005), is very much in the order of the day because it is not very different between the current political and moral prudence, here I include what leads to violence in modern society, not only the lack of prudence but also what modern politics considers as fair the benefits and immoralities of the circle of power.
Socrates was led to martyrdom, not because of worshiping false gods, this was the sophist argument (it is also valid to a certain extent for the present day), but for wanting to “give birth” to true knowledge, justice and public morality, hence the violence of the power of the oligarchs and their kings. Of course, humanity has walked 2 thousand years from there to here, but the current polis is experiencing a crisis similar to that of Greek cities, and violence seems institutionalized and unbridled.
Chappel, T. (2005) Reading Plato’s Theaetetus. Indianápolis/Cambridge: Hackett.
Plato. Teeteto.(2010) Trad. Adriana Manuela Nogueira e Marcelo Boeri. LisboN: Fundação Calouste Gulbenkian.
Other wars and heroes
16
Jun
Africa lived through a long period of colonization that it would not be an
exaggeration to call genocide or at least the erasure of a culture and an imperiocentric worldview, in the sense that every idea of liberation in Africa is accompanied by some form of epistemicide, which is the imposition of a worldview on the most unarmed nations that don’t share in the wealth.
I came across the book I got from a friend: “História Geral da África – África desde 1935” (General History of Africa – Africa since 1935) (2011, Cortez and UNESCO). I was careful to check the publishers, who are independent, and the translation was done by the Center for Afro-Brazilian Studies at the Federal University of São Carlos, where I studied and later taught.
Ali A. Mazrui was a Kenyan professor and political writer, who died in 2014. His assistant was Christophe Wondji, who died in 2015, a university professor from Ivory Coast.
Chapter 21 of the book, written by Ali A. Mazrui himself. Mazrui himself and colocabolaradores, I find a definition of the African soul in the form of a poem: “Nous sentons [we feel], donc nous pensons [therefore we think], donc nous sommes [therefore we are] (Mazrui, 2011, 763), the highlights are by the translators, we translate from it: we feel (perception) precedes we think (logos) which precedes we are (ontological), and with this we understand African ontology as perception and I would add hay intuition maybe fenomenology.
The book sets out an in-depth history of post-35 Africa, as well as part of colonized Africa (apartheid, for example, lasted until 1994) and there is a gap from 2015 onwards; in the previous period there would have been an analysis of the Kingdom of Congo, which had already been colonized since 1942.
I’ll make another point: “The colonialism of maintaining order was, in essence, a substitute for the colonialism of development. Belgian colonialism in Zaire (today’s DR Congo) was only marginally better than Portuguese colonialism in Angola” (Mazrui, 2011, p. 772), which we want to analyze.
Initially colonized by Portugal, the Republic of Zaire under Belgian rule (hence Belgian Congo) after revolts had its name and constitution changed to the Democratic Republic of Congo from 1971 to 1997. It is the second largest country in Africa (Algeria is the first) after Sudan was divided creating South Sudan, which is also experiencing a war and there are others in Africa.
Zaire suffered a military coup in 1965 led by Joseph-Désiré Mobutu, after a crisis known as the Congo crisis (1965), democratically elected Patrice Lumumba did not take office, becoming the Democratic Republic of Congo, but Mobutuism became known for its nepotism, corruption and messianism and was deposed in 1995 by Laurent-Desiré Kabila, politically considered ambiguous, he is an ally of the Tutsis who are enemies of the Hutus.
The regime of the Democratic Republic of Congo is semi-presidential and the current president is Félix Tshiseked, The country will be elected in 2019 and re-elected in 2023, and the prime minister is Judith Tuluka, the country has enormous mineral wealth including the famous rare earths, important for today’s technology (columbite tantalite), and among the conflicts, the northeastern province of North and South Kivu, which involve both political and ethnic issues.
Today a young man from Kivu, Floribert Bwana Chui (pictured at a school for peace), who opposed the delivery of spoiled food to the population, died under torture and refused to be corrupted and to abandon his beliefs and values, will be proclaimed “servant of God” in a ceremony at the Basilica of St. Paul Outside the Walls, with the presence of Congolese Bishop Willy Ngumbi and other cardinals of the Congo, and the presence of the Cardinal for the Causes of Saints, Marcello Semeraro.
MASRUI, Ali A., WONDJI, C. (Eds) (2011) História Geral da África: África desde 1935, v. 8, 2a. ed. Brazil, São Paulo: Cortez Editora, Brasilia: MEC/UNESCO.
Escalating war: Israel attacks Iran
13
Jun
Since the early hours of yesterday, the movement in the US embassies
in the Middle East indicated that the Trump administration had authorized the attack on Iran and it happened, and in Russia too the war is escalating, as Ukraine is now attacking military systems on Russian territory.
Defense Minister Israel Katz himself told the press: “After the State of Israel’s pre-emptive strike against Iran, a missile and drone attack against the State of Israel and its civilian population is expected in the near future.” The population is already stockpiling food and looking for protective bunkers.
There were also Russian planes close to the conflict region, indicating strategic support, since Iran is a Russian ally, having supplied drones and Russia supports Iran’s nuclear weapons, one of the main points of conflict between the US and the Israeli government.
Iranian state TV confirmed that the head of the Islamic Revolutionary Guard Corps, Hossein Salami, was killed in the attacks. There are indications that other members of the high command have been killed, but Iran won’t confirm this, but it is only known that Iranian military systems were targeted.
US Secretary of State Marco Rubio assures that he is not taking part in the offensive, but that the government aims to protect “interests and personnel” in the region.
In Russia, Ukraine’s kamikaze drones hit the control station of the Navodchik-2 system, which is responsible for commanding the flights of UAVs (unmanned aerial vehicles). Russia accuses NATO of direct involvement in the current operations in Ukraine, while Europe expects attacks outside Ukraine, especially by troops concentrated in Belarus.
The region is close to Sumy in northwestern Ukraine, where Russia has concentrated its attacks.
In the early hours of the morning, sirens were sounding in Israel (photo) and in Europe the atmosphere was tense as Russia waited to respond outside Ukraine in the southern countries or in the Baltics.
In Israel there was a motion to call new elections and Netanyahu resisted, the Trump administration is facing demonstrations and protests in various regions of the country, and the war is likely to escalate.
War interests are drowning out the voices of peace, but there is only one way out of civilization without more tragedies and conflicts: diplomacy, that governments return to sanity and dialogue.
Early this morning (13/06) the international community called for a de-escalation and UN Secretary General António Guterres asked Israel and Iran to show maximum restraint.
The Other, ontology and the Trinitarian
12
Jun
The Other has definitely entered more recent Western thought, although
the question of the “neighbor” existed in Christian thought, it was understood as a “goodness”.
This is because Western thought is marked by an ethical humanism, humanitas (we’ve already mentioned this) in the sense that the civilizing process must contemplate both human nature and goodness, which is why we began the journey of the category Other through Lévinas.
Although influenced by Husserl’s phenomenology and Heidegger’s ontology, Levinas’ (1905-1995) thinking starts from the idea of humanitarian ethics and not ontology.
The influence is clear in his doctoral thesis La Théorie de l’Intuition dans la Phénoménologie de Husserl (1930) and he continues to write articles on both authors, some of which are later collected in his En Découvrant l’Existence avec Husserl et Heidegger (1949).
He observes that Western thought was dominated by Being until the end of the Middle Ages and then replaced by the self, his dialogues include Plato,
Levinas’ thinking starts from the idea that Ethics, and not Ontology, in 1949 he met Martin Buber (author of I-Thou) and received the seed that the place of others is indispensable for our existential realization, but solidifies his idea that ethics is critical and therefore precedes ontology, which is dogmatic, it is good to remember that both had strong Jewish influences.
Thus, Levinas’ category of Infinity refers neither to the cosmological question nor to the idea of Another Being; it is tied to idealism in the aspect of affirming the freedom of the cognizing subject in the face of the exteriority of the cognizable object, thus universalizing reason.
Remember that already in Plato the Good is the functional aspect of the One, it is above the substance or essence, the One that will be treated by the Neoplatonist Plotinus who influences Augustine of Hippo, in the work De trinitate that took almost 20 years to complete, Augustine sees it as Being, and it is undoubtedly a dogmatic aspect, which is the existence beyond the Self and the Other, a Being.
Boethius, a reader of Augustine and translator of Porphyry, for many the first scholastic, affirmed that this Being is neither being nor substance, but ultra-substance, his thought can be concluded as: “Substance is responsible for unity; relationship makes the Trinity”.
We speak of unity tied to humanitas and we need to speak of Trinity, there is the Third Being.
Augustine, St. (2008) De trinitate, books IX and XIII, Transl. Arnaldo do Espírito Santo/Domingos L. Dias/João Beato/Maria Cristina Castro-Maia de Sousa Pimentel. Portugal, Covilhã, LusoSofia:press.
Boecius. (2016) Consolações Filosóficas. Trad. Luís M. G. Cerqueira, Portugal. Lisbon: Fundação Calouste Gulbenkian. (pdf)
Buber, Martin. (2006) Eu e tu. Transl. Newton A. Von Zuben. São Paulo, Ed. Centauro. (pdf).
Levinas, E. (1980) Totalidade e Infinito, Trad. José Pinto Ribeiro. Portugal, Lisbon: Ed. 70. (pdf)
Peitarchy, relativism and violence
09
Jun
More than 100 years after Sorel wrote Réflexions sur la violence (Paris, 1908)
and 50 years after Giorgio Agamben’s text On the Limits of Violence (Nuovi Argomenti, n. 17, 1970) this discussion seems to be the order of the day, the latest events and the vision of a polis now without tolerance and diplomacy has taken hold of warlike minds.
Agamben, recalling Hannah Arendt’s The Human Condition, wrote: “To be political, to live in the polis, meant first of all to accept the principle that everything should be decided by word and persuasion, and not by force and violence” (Agamben, 1970, pp. 154-174) and used the concept of Peitarchy, a particular understanding of its relationship to politics and truth, that is, the belief that truth itself had the power to persuade.
In order to justify powers and make authoritarian governments legitimate, the sophists used rhetoric as an art and technique to distort the truth, and Plato had watched helplessly as his master Socrates was condemned to death.
To Socrates’ question about what knowledge is, Theaetetetus sees it as Geometry and other arts, and Socrates replies ironically: “It is noble and generous, for they ask for something simple and you offer multiple and diverse things”.
Socrates’ first demand is that Theaetetus abandon his initial ideas, which appear in conjunction with the ideas of appearance, truth and soul, and the second is to abandon the idea of “familiarity” that we have things, and we must abandon it because: “It seems to me that he who knows something perceives what he knows, and to say the thing as it now manifests itself, knowledge is nothing more than sensation.”
That’s why Sorel, Agamben and Hannah Arendt can be taken up again today. Arguments about war are nothing more than justifications for violence, when violence itself is already a break with the truth, as the popular saying goes: “the first thing that dies in war is the truth”.
The response to Operation Spider’s Web, which Russia carried out by attacking civilian targets without discrimination (in photo, a residential area), targets that on a large scale were also a response to the terrorism of the Hamas group, and the news this weekend that Miguel Uribe, a pre-candidate for the presidency of Colombia, has been heavily attacked and is in a very serious condition, is nothing more than the limits being crossed.
Both in Europe and the Middle East, the escalation of war is already a reality. In America, politics is beginning to break the limits of dialog and persuasion, and it’s a step towards the worst.
There is no shortage of hope and calls for peace, but they are being suffocated by weapons.
Plato. 2010. Teeteto (Theaetetus). Translated by Adriana Manuela Nogueira and Marcelo Boeri. Lisbon: Calouste Gulbenkian Foundation, 2010.
The great clearing and the Bergsonian dream
06
Jun
Bergson considered mysticism to go beyond religious experience. For him,
it is a key to understanding life as an “elan vital” that allows direct access to the creative force of life and, therefore, allows a divine understanding, since it is the source of all being.
Bergson suffered harsh criticism from Gaston Bachelard, Merleau-Ponty, Julien Brenda and Jacques Maritain, who rejected Bergson’s concept of intuition, the unity of the will, and some of his godless religiosity, even though he rejected pure atheism.
Heidegger’s great clearing elaborates rare situations in the middle of the forest, it is a central concept that refers to the opening that allows the “appearing” of being, its manifestation or unveiling, note that it is different from re-veiling (veiling again) being an unveiling.
This space where light allows a deep understanding of the truth, allowing us to understand the world, is different from Bergson’s “duration” precisely because of the vision of time, remember that the name of Heidegger’s masterpiece is Being and Time, while Bergson speaks of “duration”.
Leaving philosophical discourse only momentarily, Heidegger’s clearing is in the middle of the forest and can be done under certain conditions, for Bergson it would be accessible to all men through intuition, just as the Holy Spirit would be accessible to all and is not (above painting by Hieronymus Bosch, Ascension of the Blessed, 1490).
It’s not in the Christian concept, of course, but what would happen if the whole of humanity could have this access and if, as it really is, in the face of unveiled reality or unveiled, what would be the shock of a great clearing, I make a different premise: what are the conditions for this?
If the Bergsonian dream is accessible to all men, then it would be a great clearing and it would take place over a certain “duration”, it seems reasonable to think that it would be in a very human condition and by divine intervention (or not) man would be in that state of maximum alert.
So, for me, a small clearing is possible, access to the Truth that dwells in our soul (Christians call it the Holy Spirit), under the conditions of grace, unity and humility (emptiness, epoché or absence) and under the extreme condition that life itself (or civilization) is at stake. Many people have been through this situation (I don’t like it, but some call it an NDE, a near-death experience) and know that we have very quick intuitive solutions that save us from danger.
It’s interesting that in the history of Christianity, after the “ascension” into heaven (we posted all last week about asceticism), Jesus said that “I must go so that he (the Holy Spirit) may come” (Jn 16:7-8), that “absence”, emptiness is needed to make room for the clearing (of the Saint Spirit).
The so-called Christian Pentecost, the moment when the Holy Spirit comes upon the apostles, has been within the reach of various mystics. Of course, many falsify and vulgarize this, but we need to know the premises for this to happen, it’s not just a space for rhetorical articulation.
Heidegger, M. (1962) Being and Time. Transl. John Macquarrie & Edward Robinson. Blackwell Publishers Ltd.
Bergson, H. (2002) Two Sources of Morality and Religion. Transl. Ashley Audra and Cloudesley Brereton. N.Y.: Garden City, reprint.
Spirit in philosophy and religion
05
Jun
German idealism, which still profoundly influences society today, reached its
apex with Hegel, whose conception of the state and law are fundamental, but his vision of Spirit is not secondary, especially in his work “Phenomenology of Spirit”.
Firstly, it must be made clear that his phenomenology is opposed to Husserl’s Phenomenology. For idealism, it is possible for consciousness to develop until it reaches Absolute knowledge, an abstract category that idealism believed could be reached by human means.
Hegel considered the development of the Spirit in 3 moments, the first proper to idealism the Subjective Spirit, of the subject in relation to itself, the second Objective, the objects are “outside” in the reality of the world and the third the Absolute Spirit, which would reach unity and the highest rank of consciousness.
Henri Bergson went the other way: for him, knowledge came from intuition, which is why he was called an intuitionist. Introspection is not a subjective ramble, but a valuable way of understanding being as a living totality in perpetual change.
Thus his vision of Spirit is something closer to the realities of the soul. His aim was to demonstrate that authentic life was beyond symbols, which are dense, static and inflexible.
Only consciousness is capable of linking what has already happened and what could happen, science and even sociology were linked to determinism.
His vision of the Spirit was not the Christian vision of the Holy Spirit, a person of the Trinity, but the “inner” consciousness, but he recognized mysticism, saying “Mechanics requires mysticism”.
In religion, the difference between Pharisees and Sadducees is that the latter did not believe in angels and the Spirit. Today, there are also those who proclaim only the Spirit without considering nature. Thomas Aquinas write: “grace presupposes nature”.
In his own way, he saw what Sloterdijk called “unspiritualized asceticism”. For him, today’s world suffers from a spiritual indigence that prevents it from appreciating the creative force of life, and recognizing this force can bring every human being closer to mysticism, to wisdom.
In his youth, Bergson showed indifference to his parents’ Jewish religion, adopting an agnostic view, but he inherited a spiritual sensibility from his mother and recognized both the possibility and the reality of mystics, but his Spirit is not the Holy Spirit.
In order to recognize him, it is necessary to establish a bridge between the human and the divine, like a third person, what he calls duration, philosophy calls epoché, Eastern philosophy calls absence, we can understand the empty space, the silence we leave in our soul to hear that voice, something entirely new that does not pass through our feelings or passions.
In his Confessions, Augustine of Hippo said of time: “If you don’t ask me, I know what it is; if you ask me, I can’t explain what time is” and post here about De Trinitate. (in paint: The Mistery of Summer Night, E. Munch, 1892).
In order to understand the Holy Spirit, we need to be in a state of grace, then empty of ideas and convictions (epoché or absence) and finally understand the third party between I and the Holy Spirit.
Augustin, St. (2008) De trinitate, livros IX e XIII, Transl : Arnaldo do Espírito Santo/Domingos Lucas Dias /João Beato /Maria Cristina Castro-Maia S. Pimentel. LusoSofia:Press, Covilhã.
Bérgson H. (2022) A ideia de tempo. Transl. de Débora Cristina Morato Pinto. São Paulo: Editora Unesp.
Hegel, G.W.F. (1992) Fenomenologia do Espirito. Parte I. Transl. Paulo Meneses. 2ª. edição. Petrópolis: Vozes.
Blog surpasses 100 thousand readers in may
01
Jun
This blog surpassed the mark of 100 thousand readers in May.
On March 16, 2010, I wrote the first post of this blog about the iPad, even though the first iPad was launched only on April 3, 2010, thus our blog anticipated its success, even though it is critical of the company’s business model and uses Androids.On August 27, 2010, I added the first image to the blog talking about the Diáspora* network, whose development is now on a new link, but the project has not taken off yet.
In the same year, the internet was about to reach 2 billion users, we announced the arrival of the 4G model in the USA, pointing out that LTE technology was compatible with GSM,The LTE (Long Term Evolution) technology also has the advantage of being fully compatible with GSM, and the release of the book Practical Open Source for Libraries by Nicole C. Engard.
We never forget social concern, the fight in Brazil for the Ficha Limpa model against the corrupt, we commented on and popularized the first woman to win the Nobel Prize in Economics, Elinor Ostrom (2009), and her model of organizations managing common goods (Governing of Common), and we seek in various ways how to truly and directly confront poverty. I thank the readers; there is no media concern here (in the sense of personal promotion), I seek to look at all sides of social and political problems and to seek the truth.
I renew my commitment to a universal and fraternal humanity with respect for differences.
For a spiritualized asceticism
30
May
The inverse expression created by Sloterdijk is very suggestive: “a un-spiritualized
asceticism” because it notes the reality of human inner life, man finds himself “lowered”, and this is not only as an individual but also as a society, so he looks for ‘exercises’ to lift himself up and put himself in an upright position, creating not a spirituality but an “exercise society”.
Sloterdijk writes: “In a word, we had to talk about the incapacitated, about those with another constitution, to find an expression that articulates the general constitution of beings under vertical tension. “You have to change your life!” this means […]. You have to pay attention to your inner vertical and examine how the pull of the upper pole acts on you! It is not walking straight that makes a man a man, but the emerging awareness of the inner unevenness that makes a man stand up.” (Sloterdijk, 2009, p. 99).
This is partly true, because in fact a man with a straight back is not just standing, he is also rising and can look at the world around him from the front and higher up, and even exercise can help, but without an “inner” vertical life, exercise will be useless.
In Sloterdijk’s anthropotechnical reading, it’s not just the new media (the previous ones – radio, cinema and television – already did this), but Olympic athletics, which resumed in 1896, takes up the idea of the manly man and overcoming marks as a model of the “exercise” man this has been incorporated into modern spirituality, “spiritual exercises”, says the author:
“Whether Christian or non-Christian, they [religions] form materialiter and formaliter nothing other than complexes of inner and outer actions, systems of symbolic exercises and protocols for regulating the relationship with superior stress factors and ‘transcendental’ powers – with a word anthropotechnics in an implicit way.” (Sloterdijk, 2009, p. 139).
Sloterdijk (2006) had already shown in his book Zorn und Zeit [Wrath and Time], in the context of a political psychology, how pride, ambition and vanity contribute to a verticalization of social life, but his disciple Byung-Chul Han goes further by creating social psychopolitics.
We do exercises, we “convert”, but the inner life remains the same, we leave the exercises and return to a non-vertical life externally: corruptions, small and big lies, perversions, getting drunk and taking drugs – in short, an unspiritualized world.
A true asceticism would make man more vertical, more upright, with a dread of situations of disorder and human discomfort (if not at the moment, there is always a physical and mental charge in the aftermath of euphoria or false joy).
The Eastern philosophy of absence explains a lot. We need to be absent for true spirituality to come about. This exercise is difficult and demanding, but once what is “just a moment” has passed, it becomes spirituality.
SLOTERDIJK, Peter. (2009) Du musst Dein Leben ändern. Über Antropotechnik Frankfurt, Suhrkamp.
Joy, pain and asceticism
29
May
True joy is gaudio. It’s a term used to express a feeling of great contentment
or pleasure, the word stravasar has its origins in the Latin “gaudium”, not to be confused with ecstasy and euphoria (a-phoria in Greek is no-pass) which are emotional breakdowns and where we lose ourselves.
Pain is part of human reality, and so no joy is everlasting if it doesn’t understand sacrifice, in the etymology of the word “sacred office”, it’s not exactly pain, as Byung-Chul Han describes in The Palliative Society: pain today, meaningless pain, is “bodily affliction”, pain has become a thing, it has lost its ontological and somewhat ‘eschatological’ meaning, “meaningless pain is only possible in a bare life emptied of meaning, which no longer narrates”. (Han, 2021, p. 46).
Han cites literary authors such as Paul Valéry, for whom in his book Monsieur Teste “is silent in the face of pain. Pain robs him of speech“ (Han, 2021, p. 43), and also Freud, for whom ”pain is a symptom that indicates a blockage in a person’s history. The patient, because of his blockage, is unable to move forward in the story” (p. 45).
Byung-Chul Han explains how contemporary society has fallen into this trap of joy through achievements and accomplishments that use up all our strength, and along with them bring the “imperative of happiness”, and reach the opposite direction to the Burnot´s society.
Many people with stress, depression, panic disorder and burnout are under the pressure of mental and physical exhaustion. “Joy” for him is not the opposite of suffering, but something that must be cultivated through reflection or meditation and the search for a deeper meaning in life.
His reasoning also touches on hope, not the complacent feeling of someone who always “hopes”, but the belief in a better future even in the face of suffering, which can be a contingency or a fatality, it is the opening to what does not yet exist, not just in the temporal future but something that is beyond our immediate comprehension.
Finally, in almost all of his books, there is always a cultivation through meditation (see A vita contemplativa), we must go beyond our individuality and allow a connection with something greater, it is in our ability to celebrate and rejoice in both the small and big things in life, not just those that depend on something material and consumable.
This asceticism cannot fail to be linked to justice, to truth, and recognizes that even suffering is linked to our personal and inner growth, thus giving way to a true human and social asceticism, and that without it we cannot achieve individual joy.
There is no true asceticism or joy without an inner leap where hope lives.
Han, B.-C. (2021) A Sociedade paliativa: a dor hoje. Transl. Lucas Machado, Brazil, RJ: Petrópolis: ed. Vozes.
