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In order to reconstruct the origin and development of neo-Pentecostal devices for the treatment of addictions in the City of Buenos Aires, Argentina, the article analytically puts into historical context the "therapeutic spiritualization" of addictive behavior undertaken by evangelical agents since the 1970s and explores the way in which the State and religious groups converge in the Recover Inclusion Program. Based on qualitative methodology and a sociological approach and carried out in 2015 and 2016, the study includes fourteen interviews with teachers, leaders and former users of the program, twelve interviews with state officials, participant observation in training courses and a corpus made up of documents related to both institutions. The emergent processes of political and religious institutionalization were analyzed according to three dimensions: a) charisma and its opposite, bureaucracy, b) the dynamic role of the second lines of leadership and c) the networked organization structures. It is concluded that points of convergence and analogies exist in the dynamics of evangelical and public institutionalization in addiction treatment. ; Para reconstruir el origen y desarrollo de los dispositivos neopentecostales dirigidos al tratamiento de adicciones en la Ciudad de Buenos Aires, Argentina, el artículo periodiza analíticamente los impulsos de "espiritualización terapéutica" de la conducta adictiva que emprenden los agentes evangélicos a partir de la década de 1970 y explora el modo en que el Estado y los grupos religiosos convergen en el Programa Recuperar Inclusión. Desde una metodología cualitativa y un enfoque sociológico entre 2015 y 2016, se realizaron catorce entrevistas a profesores, dirigentes y ex usuarios del programa, doce entrevistas a responsables estatales, observación participante en los cursos de formación y se conformó un corpus de documentos relativo a ambas instituciones. Los procesos emergentes de institucionalización política y religiosa se analizaron de acuerdo a tres dimensiones: a) el carisma y su par opuesto, la burocracia, b) al rol dinamizador de las segundas líneas y c) las estructuras de organización en red. Se concluye que existen encuentros y analogías entre las dinámicas de institucionalización evangélica y pública en el tratamiento de las adicciones.

El texto ofrece marcos teórico-metodológicos para el análisis de discurso religioso. Para tal fin dialoga con la aplicación social del psicoanálisis lacaniano, y procura mostrar los alcances que esto tiene para una teoría del discurso, del sujeto y su aplicación al estudio de los procesos religiosos. La analítica propuesta en este texto conforma una base para el estudio sociopolítico de lo religioso.This article provides theoretical and methodological frameworks to analyze the religious discourse. To reach this goal, the article establishes a dialogue with the social application of the Lacanian psychoanalysis and tries to show the scope this has in a theory of discourse, of the subject and its application to the study of religious processes. The analysis proposed in this article sets a base for the social and political study of the religious object.

RESUMEN: La traducción francesa de las Sergas de Esplandián (1544) constituye una "adaptación" de la obra al contexto político francés. El traductor la utiliza para predicar una política de coalición de la Cristiandad, en contra de la alianza de Francisco I con el Imperio otomano. Pero esta instrumentalización no es un abuso: no hace más que realizar una virtualidad de la novela, que consagra en el contexto del humanismo el surgimiento del individuo y de la proeza moderna. ; ABSTRATC: The French translation of Las Sergas de Esplandián (1544) was "adapted" to the French political context. The translator uses the novel to preach the policy of the coalition of Christendom against the alliance between Francis I and the Ottoman Empire. However, this instrumentalization is not an abuse of power, as it manifests a virtuality of the novel that establishes in the humanist context the emergence of the individual and of modern prowess.

While the concern over religiously devout Americans who wish to serve on juries is a serious one, a potential juror dismissed from service over his or her religiosity suffers a real but relatively abstract damage. The punishment is being sent home when they want to stay. This Article examines a different issue with more severe consequences: religiously devout citizens who risk being jailed for refusing to serve on a jury. Rather than asking whether Jesus could serve on a jury, this Article addresses whether we should force Jesus to serve if he said God told him not to. More specifically, this Article addresses whether we should force those who refuse to serve to serve because they say Jesus told them not to serve to participate in jury duty nonetheless. In 2007, a plainly dressed young father of three was jailed in Texas because he failed to discharge his duties as a juror. As a matter of faith, this young man, a traditional Anabaptist (a Mennonite), refuses to utilize the court system, benefit from any insurance (even the required automobile liability insurance), receive government payments, or vote. Consistent with these beliefs, and out of the same sincere conviction that he is doing no more than what the teachings of Jesus require, he refused to vote as a juror. He was sentenced to thirty days in jail and served four. This Article develops a proposed framework for a religious exclusion from jury service. Part I provides the background regarding why and how juries are impaneled. Part II describes the Anabaptist worldview in which jury service is inherently inconsistent with religious principles. Part III argues for the constitutional guarantee of a religious exemption from jury service. Part IV draws from the conscientious objector provisions of military law, laying out proposed criteria for a categorical exclusion of conscientious objectors to jury service.

The relevance of moral values endorsed by religious persons in public decision-making has often been debated. The issue comes to the fore again in relation to the debate on Section 377A of the Penal Code dealing with acts of gross indecency between males. With the flourishing of diverse viewpoints that is a natural consequence of a liberal democratic society, and with greater participation by an increasingly sophisticated citizenry online and in the media, particularly in a nation in which those without religious affiliations make up only 15 per cent of the population, the ground rules of public discourse must be ironed out.

The relevance of moral values endorsed by religious persons in public decision-making has often been debated. The issue comes to the fore again in relation to the debate on Section 377A of the Penal Code dealing with acts of gross indecency between males. With the flourishing of diverse viewpoints that is a natural consequence of a liberal democratic society, and with greater participation by an increasingly sophisticated citizenry online and in the media, particularly in a nation in which those without religious affiliations make up only 15 per cent of the population, the ground rules of public discourse must be ironed out.

Bhutan's stated intention of keeping the value of happiness central to the development process is a suitable counter to the values and karma that prevail in most development strategies and ideals. Given present day realities of unprecedented, accelerating changes and paradigmatic shifts in economic, political, and social practices, any successful strategy for integration into global development processes must be creative in nature. It must, in other words, consist of an ongoing improvisation that is at once virtuosic and virtuous and that brings both greater resolution and resolve into the development process. In this essay the author wants to contribute to this effort by considering the broad landscape of development and trade concepts and practices and their implications for the trajectory of innovations needed to insure that development processes and greater economic interdependence are, indeed, liberating. The auhtor starts by reflecting on the context of present day patterns of development, raising some issues related to history and scale in assessing the effects of increasing global interdependence. He suggestes that present day patterns and scales of globalization have both generated and been generated by the extremely rapid and practically irreversible commodification of subsistence needs—a commodification that (paraphrasing Ivan Illich) has the effect of institutionalizing entirely new classes of the poor. Beyond a critical threshold and unless redirected—that is, informed by radically different values—present day patterns of interdependence will continue bringing about the conversion of communities that have been faring well into aggregates of individuals in need of welfare. Unchecked, the promise of globally extended, deep community will be broken.

Shipping list no.: 2001-0280-P. ; Distributed to some depository libraries in microfiche. ; Includes bibliographical references. ; Microfiche. ; Mode of access: Internet.

Shipping list no.: 2001-0280-P. ; Includes bibliographical references. ; Mode of access: Internet.