Suchergebnisse

This work has been carried out within the framework of the EUROfusion Consortium and has received funding from the Euratom research and training programme 2014-2018 under grant agreement No 633053. The views and opinions expressed herein do not necessarily reflect those of the European Commission. ; The provision of a particle and power exhaust solution which is compatible with first-wall components and edge-plasma conditions is a key area of present-day fusion research and mandatory for a successful operation of ITER and DEMO. The work package plasma-facing components (WP PFC) within the European fusion programme complements with laboratory experiments, i.e. in linear plasma devices, electron and ion beam loading facilities, the studies performed in toroidally confined magnetic devices, such as JET, ASDEX Upgrade, WEST etc. The connection of both groups is done via common physics and engineering studies, including the qualification and specification of plasma-facing components, and by modelling codes that simulate edge-plasma conditions and the plasma-material interaction as well as the study of fundamental processes. WP PFC addresses these critical points in order to ensure reliable and efficient use of conventional, solid PFCs in ITER (Be and W) and DEMO (W and steel) with respect to heat-load capabilities (transient and steady-state heat and particle loads), lifetime estimates (erosion, material mixing and surface morphology), and safety aspects (fuel retention, fuel removal, material migration and dust formation) particularly for quasi-steady-state conditions. Alternative scenarios and concepts (liquid Sn or Li as PFCs) for DEMO are developed and tested in the event that the conventional solution turns out to not be functional. Here, we present an overview of the activities with an emphasis on a few key results: (i) the observed synergistic effects in particle and heat loading of ITER-grade W with the available set of exposition devices on material properties such as roughness, ductility and microstructure; (ii) the progress in understanding of fuel retention, diffusion and outgassing in different W-based materials, including the impact of damage and impurities like N; and (iii), the preferential sputtering of Fe in EUROFER steel providing an in situ W surface and a potential first-wall solution for DEMO. ; European Commission; Consortium for Ocean Leadership 633053; Institute of Solid State Physics, University of Latvia as the Center of Excellence has received funding from the European Union's Horizon 2020 Framework Programme H2020-WIDESPREAD-01-2016-2017-TeamingPhase2 under grant agreement No. 739508, project CAMART²

This article examines the pertinent legislative and judicial developments of the past year that have effected juvenile law in Virginia. Specifically, this article discusses new laws and amendments passed by the Virginia General Assembly with respect to juvenile delinquency, non-criminal misbehavior, and termination of parental rights. Part IV discusses changes to Title 22.1 of the Virginia Code that affect school disciplinary matters. Part V examines developments in the area of juvenile mental health. Finally, Part VI discusses various miscellaneous developments affecting youth abortions, teenage driving, parental negligence in the tort context, and a significant amendment made to the Comprehensive Services Act for At-Risk Youth and Families. Discussion ofrelevant case law supplements each topical section.

NOTICIAS / NEWS ("transfer", 2018) 1) LIBROS – CAPÍTULOS DE LIBRO / BOOKS – BOOK CHAPTERS 1. Bandia, Paul F. (ed.). (2017). Orality and Translation. London: Routledge. <<www.routledge.com/Orality-and-Translation/Bandia/p/book/9781138232884>> 2. Trends in Translation and Interpretin, Institute of Translation & Interpreting<<www.iti.org.uk/news-media-industry-jobs/news/819-iti-publishes-trends-e-book>> 3. Schippel, Larisa & Cornelia Zwischenberger. (eds). (2017). Going East: Discovering New and Alternative Traditions in Translation Studies. Berlin: Frank & Timme.<<www.frank-timme.de/verlag/verlagsprogramm/buch/verlagsprogramm/bd-28-larisa-schippelcornelia-zwischenberger-eds-going-east-discovering-new-and-alternative/backPID/transkulturalitaet-translation-transfer.html>> 4. Godayol, Pilar. (2017). Tres escritoras censuradas: Simone de Beauvoir, Betty Friedan y Mary McCarthy. Granada: Comares.<<www.editorialcomares.com/TV/articulo/3149-Tres_escritoras_censuradas.html>> 5. Vanacker, Beatrijs & Tom Toremans. (eds). (2016). Pseudotranslation and Metafictionality/Pseudo-traduction: enjeux métafictionnels. Special issue of Interférences Littéraires.<<www.interferenceslitteraires.be/nr19>> 6. Jiménez-Crespo, Miguel A. (2017). Crowdsourcing and Online Collaborative Translations: Expanding the Limits of Translation Studies. Amsterdam: John Benjamins. <<https://benjamins.com/#catalog/books/btl.131>> 7. Quality Assurance and Assessment Practices in Translation and Interpreting<<www.igi-global.com/publish/call-for-papers/call-details/2640>> 8. Hurtado Albir, Amparo. (ed.). (2017). Researching Translation Competence by PACTE Group. Amsterdam: John Benjamins.<<www.benjamins.com/#catalog/books/btl.127/main>> 9. Taivalkoski-Shilov, Kristiina, Liisa Tittula and Maarit Koponen. (eds). (2017). Communities in Translation and Interpreting. Toronto: Vita Traductiva, York University<<http://vitatraductiva.blog.yorku.ca/publication/communities-in-translation-and-interpreting>> 10. Giczela-Pastwa, Justyna and Uchenna Oyali (eds). (2017). Norm-Focused and Culture-Related Inquiries in Translation Research. Selected Papers of the CETRA Research Summer School 2014. Frankfurt am Main: Peter Lang.<<www.peterlang.com/view/product/25509>> 11. Castro, Olga & Emek Ergun (eds). (2017). Feminist Translation Studies: Local and Transnational Perspectives. London: Routledge.<<www.routledge.com/Feminist-Translation-Studies-Local-and-Transnational-Perspectives/Castro-Ergun/p/book/9781138931657>> 12. Call for papers: New Trends in Translation Studies. Series Editor: Prof. Jorge Díaz-Cintas, Centre for Translation Studies (CenTraS), University College London.<<(www.ucl.ac.uk/centras)>>, <<www.peterlang.com/view/serial/NEWTRANS>> 13. Valero-Garcés, Carmen & Rebecca Tipton. (eds). (2017). Ideology, Ethics and Policy Development in Public Service Interpreting and Translation. Bristol: Multilingual Matters.<<www.multilingual-matters.com/display.asp?isb=9781783097517>> 14. Mahyub Rayaa, Bachir & Mourad Zarrouk. 2017. A Handbook for Simultaneous Interpreting Training from English, French and Spanish to Arabic / منهج تطبيقي في تعلّم الترجمة الفورية من الانجليزية والفرنسية والإسبانية إلى العربية. Toledo: Escuela de Traductores.<<https://issuu.com/escueladetraductorestoledo/docs/cuaderno_16_aertefinal_version_web>> 15. Lapeña, Alejandro L. (2017). A pie de escenario. Guía de traducción teatral. Valencia: JPM ediciones.<<http://jpm-ediciones.es/catalogo/details/56/11/humanidades/a-pie-de-escenario>> 16. Mével, Alex. (2017). Subtitling African American English into French: Can We Do the Right Thing? Oxford: Peter Lang.<<www.peterlang.com/view/product/47023>> 17. Díaz Cintas, Jorge & Kristijan Nikolić. (eds). (2017). Fast-Forwarding with Audiovisual Translation. Bristol: Multilingual Matters.<<www.multilingual-matters.com/display.asp?K=9781783099368>> 18. Taibi, Mustapha. (ed.). (2017). Translating for the Community. Bristol: Multilingual Matters.<<www.multilingual-matters.com/display.asp?isb= 9781783099122>> 19. Borodo, Michał. (2017). Translation, Globalization and Younger Audiences. The Situation in Poland. Oxford: Peter Lang.<<www.peterlang.com/view/product/81485>> 20. Reframing Realities through Translation Cambridge Scholars Publishing<<https://cambridgescholarsblog.wordpress.com/2017/07/28/call-for-papers-reframing-realities-through-translation>> 21. Gansel, Mireille. 2017. Translation as Transhumance. London: Les Fugitives<<www.lesfugitives.com/books/#/translation-as-transhumance>> 22. Goźdź-Roszkowski, S. and G. Pontrandolfo. (eds). (2018). Phraseology in Legal and Institutional Settings. A Corpus-based Interdisciplinary Perspective. London: Routledge<<www.routledge.com/Phraseology-in-Legal-and-Institutional-Settings-A-Corpus-based-Interdisciplinary/Roszkowski-Pontrandolfo/p/book/9781138214361>> 23. Deckert, Mikołaj. (ed.). (2017). Audiovisual Translation – Research and Use. Frankfurt am Main: Peter Lang.<<www.peterlang.com/view/product/80659>> 24. Castro, Olga; Sergi Mainer & Svetlana Page. (eds). (2017). Self-Translation and Power: Negotiating Identities in European Multilingual Contexts. London: Palgrave Macmillan.www.palgrave.com/gb/book/9781137507808 25. Gonzalo Claros, M. (2017). Cómo traducir y redactar textos científicos en español. Barcelona: Fundación Dr. Antonio Esteve.<<www.esteve.org/cuaderno-traducir-textos-cientificos>> 26. Tian, Chuanmao & Feng Wang. (2017).Translation and Culture. Beijing: China Social Sciences Press.<<http://product.dangdang.com/25164476.html>> 27. Malamatidou, Sofia. (2018). Corpus Triangulation: Combining Data and Methods in Corpus-Based Translation Studies. London: Routledge.<<www.routledge.com/Corpus-Triangulation-Combining-Data-and-=Methods-in-Corpus-Based-Translation/Malamatidou/p/book/9781138948501>> 28. Jakobsen, Arnt L. and Bartolomé Mesa-Lao. (eds). (2017). Translation in Transition: Between Translation, Cognition and Technology. Amsterdam: John Benjamins.<<https://benjamins.com/#catalog/books/btl.133>> 29. Santaemilia, José. (ed.). (2017). Traducir para la igualdad sexual / Translating for Sexual Equality. Granada: Comares.<<www.editorialcomares.com/TV/articulo/3198-Traducir_para_la_igualdad_sexual.html>> 30. Levine, Suzanne Jill & Katie Lateef-Jan. (eds). (2018). Untranslatability Goes Global. London: Routledge.<<www.routledge.com/Untranslatability-Goes-Global/Levine-Lateef-Jan/p/book/9781138744301>> 31. Baer, Brian J. & Klaus Kindle. (eds). (2017). Queering Translation, Translating the Queer. Theory, Practice, Activism. New York: Routledge.<<www.routledge.com/Queering-Translation-Translating-the-Queer-Theory-Practice-Activism/Baer-Kaindl/p/book/9781138201699>> 32. Survey: The translation of political terminology<<https://goo.gl/forms/w2SQ2nnl3AkpcRNq2>> 33. Estudio de encuesta sobre la traducción y la interpretación en México 2017<<http://italiamorayta.org/wp-content/uploads/2017/09/ENCUESTAS.pdf>> 34. Beseghi, Micòl. (2017). Multilingual Films in Translation: A Sociolinguistic and Intercultural Study of Diasporic Films. Oxford: Peter Lang.<<www.peterlang.com/view/product/78842>> 35. Vidal Claramonte, María Carmen África. (2017). Dile que le he escrito un blues: del texto como partitura a la partitura como traducción en la literatura latinoamericana. Madrid: Iberoamericana.<<www.iberoamericana-vervuert.es/FichaLibro.aspx?P1=104515>> 36. Figueira, Dorothy M. & Mohan, Chandra. (eds.). (2017). Literary Culture and Translation. New Aspects of Comparative Literature. Delhi: Primus Books. ISBN: 978-93-84082-51-2.<<www.primusbooks.com>> 37. Tomiche, Anne. (ed.). (2017). Le Comparatisme comme aproche critique / Comparative Literature as a Critical Approach. Tome IV: Traduction et transfers / Translation and Transferts. París: Classiques Garnier. ISBN: 978-2-406-06533-3. 2) REVISTAS / JOURNALS 1. Call for papers: The Translator, special issue on Translation and Development, 2019. Contact: jmarais@ufs.ac.za 2. Call for papers: Applied Language LearningContact: jiaying.howard@dliflc.edu<<www.dliflc.edu/resources/publications/applied-language-learning>> 3. Panace@: Revista de Medicina, Lenguaje y Traducción; special issue on "La comunicación escrita para pacientes", vol. 44<<www.tremedica.org/panacea/PanaceaActual.htm>> 4. mTm, issue 9<<www.mtmjournal.gr/default.asp?catid=435>> 5. Asia Pacific Translation and Intercultural Studies, Volume 4 Issue 3 (November 2017)<<http://explore.tandfonline.com/cfp/ah/aptis>>, <<www.tandfonline.com/rtis>> 6. Call for papers: The Journal of Translation Studies, special issue on Translation and Social Engagement in the Digital AgeContact: Sang-Bin Lee, sblee0110@naver.com 7. Current Trends in Translation Teaching and Learning E<<www.cttl.org>> 8. Translation and Interpreting Studies, 15 (1), Special issue on The Ethics of Non-Professional Translation and Interpreting in Public Services and Legal Settings<<www.atisa.org/call-for-papers>> 9. Call for papers: Translation & Interpreting – The International Journal of Translation and Interpreting Research, Special issue on Translation of Questionnaires in Cross-national and Cross-cultural Research<<www.trans-int.org/index.php/transint/announcement/view/19>> 10. Revista Digital de Investigación en Docencia Universitaria (RIDU), Special issue on Pedagogía y didáctica de la traducción y la interpretación<<http://revistas.upc.edu.pe/index.php/docencia/pages/view/announcement>> 11. Translation, Cognition & Behavior<<https://benjamins.com/#catalog/journals/tcb/main>> 12. FITISPos International Journal, vol. 4 (2017)Shedding Light on the Grey Zone: A Comprehensive View on Public Services Interpreting and Translation<<www3.uah.es/fitispos_ij>> 13. Post-Editing in Practice: Process, Product and NetworksSpecial issue of JoSTrans, The Journal of Specialised Translation, 31<<www.jostrans.org/Post-Editing_in_Practice_Jostrans31.pdf>> 14. Call for papers: MonTI 10 (2018), Special issue on Retos actuales y tendencias emergentes en traducción médica<<https://dti.ua.es/es/monti/convocatorias.htm>> 15. Call for papers: trans‐kom Special Issue on Industry 4.0 meets Language and Knowledge Resources.Contact: Georg Löckinger (georg.loeckinger@fh‐wels.at)<<http://trans-kom.eu/index-en.html>> 16. Translaboration: Exploring Collaboration in Translation and Translation in CollaborationSpecial Issue, Target, vol 32(2), 2020.<<www.benjamins.com/series/target/cfp_target_32.pdf>> 17. redit, Revista Electrónica de Didáctica de la Traducción e Interpretación, nº11.<<www.revistas.uma.es/index.php/redit>> 18. Call for papers: InVerbis, special issue on Translating the Margin: Lost Voices in the Aesthetic Discourse, June 2018.Contact: alessandra.rizzo@unipa.it & karen.Seago1@city.ac.uk<<www.unipa.it/dipartimenti/dipartimentoscienzeumanistiche/CFP-Translating-the-margin-Lost-voices-in-the-aesthetic-discourse>> 19. trans-kom, Vol. 10 (1), 2017. <<www.trans-kom.eu>> 20. JoSTrans, The Journal of Specialised Translation, issue 28 (July 2017).<<www.jostrans.org/issue28/issue28_toc.php>> 21. Call for papers: InVerbis, special issue on Translating the Margin: Lost Voices in the Aesthetic Discourse, June 2018.<<www.unipa.it/dipartimenti/scienzeumanistiche/.content/documenti/CFPInverbis.pdf>> 22. Call for papers: TTR, special Issue on Lost and Found in Transcultural and Interlinguistic Translation/La traduction transculturelle et interlinguistique : s'y perdre et s'y retrouver<<http://professeure.umoncton.ca/umcm-merkle_denise/node/30>> 23. Call for proposals for thematic issues:Linguistica Antverpiensia, New Series – Themes in Translation Studies (LANS – TTS)<<https://lans-tts.uantwerpen.be>> 24. Call for papers: trans‑kom, special issue on Didactics for Technology in Translation and InterpretingVol. 11(2), December 2018.Contact: aietimonografia@gmail.com / carmen.valero@uah.es 25. Journal of Languages for Special PurposesVol 22/2, New Perspectives on the Translation of Advertising<<https://ojsspdc.ulpgc.es/ojs/index.php/LFE/issue/view/53>>Vol 23/1, Linguistics, Translation and Teaching in LSP<<https://ojsspdc.ulpgc.es/ojs/index.php/LFE/issue/view/72>> 26. Call for papers: Parallèles, special issue on La littérature belge francophone en traduction (in French), Volume 32(1), 2020.Contact: katrien.lievois@uantwerpen.be & catherine.gravet@umons.ac.be 27. Call for papers: Asia Pacific Translation and Intercultural Studies, Volume 5(1), 2018.<<www.tandfonline.com/rtis>> 28. Target, special issue on Translaboration: Exploring Collaboration in Translation and Translation in Collaboration<<www.benjamins.com/series/target/cfp_target_32.pdf>> 29. Research in Language, special issue on Translation and Cognition: Cases of Asymmetry, Volume 15(2).<<www.degruyter.com/view/j/rela.2017.15.issue-2/issue-files/rela.2017.15.issue-2.xml>> 30. Call for papers: Translation Spaces, special issue on Translation in Non-governmental Organisations, 7(1), 2018.<<www.reading.ac.uk/web/files/modern-languages-and-european-studies/CfP_SI_Translation_Spaces-translation_in_NGOs.pdf>> 31. Call for papers: Translating the Margin: Lost Voices in the Aesthetic Discourse, special issue of InVerbis (2018).<<www.unipa.it/dipartimenti/scienzeumanistiche/CFP-Translating-the-margin-Lost-voices-in-the-aesthetic-discourse>> 32. Call for papers: Translation and Disruption: Global and Local Perspectives, special issue of Revista Tradumàtica (2018).Contact: akiko.sakamoto@port.ac.uk; jonathan.evans@port.ac.uk and olga.torres.hostench@uab.cat 33. Call for papers: JoSTrans. The Journal of Specialised Translation 33 (January 2020), Special Issue on 'Experimental Research and Cognition in Audiovisual Translation'. Guest editors: Jorge Díaz Cintas & Agnieszka Szarkowska. Deadline for proposals: 19 February 2018<<http://www.jostrans.org/>> 34. Dragoman – Journal of Translation Studies<<www.dragoman-journal.org/books>> 35. Call for papers: Translation Spaces 7(1) 2018, special issue on Translation in Non-governmental Organisations<<www.reading.ac.uk/web/files/modern-languages-and-european-studies/CfP_SI_Translation_Spaces-translation_in_NGOs-public-extended_deadline.pdf>> 36. Call for papers: Public Service Interpreting and Translation and New Technologies Participation through Communication with Technology, special issue of FITISPos International Journal, Vol 5 (2018).Contact: Michaela Albl-Mikasa (albm@zhaw.ch) & Stefanos Vlachopoulos (stefanos@teiep.gr) 37. Sendebar, Vol. 28 (2017)<<http://revistaseug.ugr.es/index.php/sendebar>> 38. Ranzato, Irene. (2016). North and South: British Dialects in Fictional Dialogue, special issue of Status Quaestionis – Language, Text, Culture, 11.<<http://statusquaestionis.uniroma1.it/index.php/statusquaestionis>> 39. Translation Studies 10 (2), special issue on Indirect Translation.<<www.tandfonline.com/toc/rtrs20/current>> 40. Translation & Interpreting – Special issue on Research Methods in Interpreting Studies, Vol 9 (1), 2017. 41. Translation and Translanguaging in Multilingual Contexts, special issue on Between Specialised Texts and Institutional Contexts – Competence and Choice in Legal Translation, edited by V. Dullion, 3 (1), 2017.<<https://benjamins.com/#catalog/journals/ttmc.3.1/toc>> 42. Translation and Performance, 9 (1), 2017<<https://journals.library.ualberta.ca/tc/index.php/TC/issue/view/1879>> 3) CONGRESOS / CONFERENCES 1. ATISA IX: Contexts of Translation and InterpretingUniversity of Wisconsin, Milwaukee, USA, 29 March – 1 April 2018<<www.atisa.org/sites/default/files/CFP_ATISA_2018_FINAL.pdf> 2. V International Translating Voices Translating Regions – Minority Languages, Risks, Disasters and Regional CrisesCentre for Translation Studies (CenTraS) at UCL and Europe House, London, UK, 13-15 December 2017.<<www.ucl.ac.uk/centras/translation-news-and-events/v-translating-voices>> 3. Translation and Health Humanities: The Role of Translated Personal Narratives in the Co-creation of Medical KnowledgeGenealogies of Knowledge I Translating Political and Scientific Thought across Time and Space, University of Manchester, UK7-9 December 2017.<<http://genealogiesofknowledge.net/2017/02/20/call-panel-papers-translation-health-humanities-role-translated-personal-narratives-co-creation-medical-knowledge>> 4. Fourth International Conference on Non-Professional Interpreting and Translation (NPIT4), Stellenbosch University, South Africa, 22-24 May 2018.<<http://conferences.sun.ac.za/index.php/NPIT4/npit4>> 5. I International Conference on Interdisciplinary Approaches for Total Communication: Education, Healthcare and Interpreting within Disability Settings, University of Málaga, Spain, 12-14 December 2017.<<https://ecplusproject.uma.es/cfp-iciatc>> 6. Translation & Minority 2: Freedom and DifferenceUniversity of Ottawa, Canada, 10-11 November 2017.<<https://translationandminority.wordpress.com>> 7. Staging the Literary Translator: Roles, Identities, PersonalitiesUniversity of Vienna, Austria, 17-19 May 2018.<<http://translit2018.univie.ac.at/home>> 8. IATIS 2018 – Translation and Cultural MobilityPanel 9: Translating Development: The Importance of Language(s) in Processes of Social Transformation in Developing CountriesHong Kong, 3-6 July 2018.<<www.iatis.org/index.php/6th-conference-hong-kong-2018/item/1459-panels#Panel09>> 9. Fun for All 5: Translation and Accessibility in Video Games Conference, Universitat Autònoma de Barcelona, Spain, 7-8 June 2018.<<http://jornades.uab.cat/videogamesaccess>> 10. ACT/Unlimited! 2 Symposium, Universitat Autònoma de Barcelona, Spain, 6 June 2018.<<http://pagines.uab.cat/act/content/actunlimited-2-symposium>> 11. IATIS 2018 – Translation and Cultural MobilityPANEL 06: Museum Translation: Encounters across Space and TimeHong Kong Baptist University, 3-6 July 2018.<<www.iatis.org/index.php/6th-conference-hong-kong-2018/item/1459-panels#Panel06>> 12. IATIS 2018 – Translation and Cultural Mobility
PANEL 12: Advances in Discourse Analysis in Translation Studies: Theoretical Models and Applications
Hong Kong Baptist University3-6 July 2018.<<www.iatis.org/index.php/6th-conference-hong-kong-2018/item/1459-panels#Panel12>> 13. Understanding Quality in Media Accessibility, Universidad Autònoma de Barcelona, Spain, 5 June 2018. <<http://pagines.uab.cat/umaq/content/umaq-conference>> 14. Managing Anaphora in Discourse: Towards an Interdisciplinary Approach, University of Grenoble Alpes, France, 5-6 April 2018.<<http://saesfrance.org/4071-2>> 15. Traduire les voix de la nature / Translating the Voices of Nature, Paris, France, 25-26 May 2018.<<www.utu.fi/en/units/hum/units/languages/mts/Documents/CFP.pdf>> 16. IATIS 2018 – Translation and Cultural MobilityPANEL 10: Audiovisual Translation as Cross-cultural Mediation – New Trajectories for Translation and Cultural Mobility?Hong Kong Baptist University, 3-6 July 2018.
<<www.iatis.org/index.php/6th-conference-hong-kong-2018/item/1459-panels#Panel10>> 17. The Fourth International Conference on Research into the Didactics of Translation, Universitat Autònoma de Barcelona, Spain20-22 June 2018.<<http://grupsderecerca.uab.cat/pacte/en/firstcircular>> 18.
I Coloquio Internacional Hispanoafricano de Lingüística, Literatura y Traducción. España en contacto con África, su(s) pueblo(s) y su(s= cultura(s)
Universidad FHB de Cocody-Abidjan, Costa de Marfil
7-9 March 2018.<<www.afriqana.org/encuentros.php>> 19. Transius Conference 2018, Geneva, Switzerland, 18-20 June 2018.<<http://transius.unige.ch/en/conferences-and-seminars/conferences/18/>> 20. 39th International GERAS Conference - Diachronic Dimensions in Specialised Varieties of English: Implications in Communications, Didactics and Translation Studies, University of Mons, Belgium15-17 March 2018.<<www.geras.fr/index.php/presentation/breves/2-uncategorised/245-cfp-39th-international-geras-conference>> 21. 31st Annual Conference of the Canadian Association for Translation Studies - Translation and Adaptation, University of Regina, Canada, 28-30 May 2018.<<https://linguistlist.org/issues/28/28-3413.html>> 22. 2nd Valencia/Napoli Colloquium on Gender and Translation: Translating/Interpreting LSP through a Gender PerspectiveUniversità di Napoli 'L'Orientale', Italy, 8-9 February 2018.Contact: eleonorafederici@hotmail.com 23. Ninth Annual International Translation Conference: Translation in the Digital Age: From Translation Tools to Shifting Paradigms, Hamad Bin Khalifa's Translation & Interpreting Institute (TII), Doha, Qatar, 27-28 March 2018.<<www.tii.qa/9th-annual-translation-conference-translation-digital-age-translation-tools-shifting-paradigms>> 24. ACT/Unlimited! 2 Symposium – Quality Training, Quality Service in Accessible Live Events, Barcelona, Spain, 6 June 2018.<<http://pagines.uab.cat/act/content/actunlimited-2-symposium>> 25. Fourth International Conference on Research into the Didactics of Translation, Universitat Autònoma de Barcelona, Spain, 20-22 June 2018.<<http://grupsderecerca.uab.cat/pacte/en/secondcircular2018>> 26. Talking to the World 3. International Conference in T&I Studies – Cognition, Emotion, and Creativity, Newcastle University, UK, 17-18 September 2018.<<www.ncl.ac.uk/sml/news-events/news/item/talkingtotheworld3ticonference.html>> 27. Translation & Interpreting in the Digital Era, Hankuk University of Foreign Studies, Seoul, South Korea, 29-30 January 2018.Contact: itri@hufs.ac.kr 28. 7th META-NET Annual Conference: Towards a Human Language Project, Hotel Le Plaza, Brussels, Belgium, 13-14 November 2017.<<www.meta-net.eu/events/meta-forum-2017>> 4) CURSOS – SEMINARIOS – POSGRADOS / COURSES – SEMINARS – MA PROGRAMMES 1. Certificate / Diploma / Master of Advanced Studies in Interpreter Training (online), FTI, University of Geneva, Switzerland,4 September 2017 - 10 September 2019.<<www.unige.ch/formcont/masit>> 2. Master's Degree in Legal Translation, Institute of Advanced Legal Studies, London, UK.<<http://ials.sas.ac.uk/study/courses/llm-legal-translation>> 3. Certificat d'Université en Interprétation en contexte juridique : milieu judiciaire et secteur des demandes d'asile, University of Mons, Belgium.<<http://hosting.umons.ac.be/php/centrerusse/agenda/certificat-duniversite-en-interpretation-en-contexte-juridique-milieu-judiciaire-et-secteur-des-demandes-dasile.html>> 4. Online MA in Translation and Interpreting ResearchUniversitat Jaume I, Castellón, Spain.Contact: monzo@uji.es<<www.mastertraduccion.uji.es>> 5. MA in Intercultural Communication, Public Service Interpreting and Translation 2017-2018, University of Alcalá, Madrid, Spain.<<www3.uah.es/master-tisp-uah/introduction-2/introduction>> 6. Research Methods in Translation and Interpreting StudiesUniversity of Geneva, Switzerland.<<www.unige.ch/formcont/researchmethods-distance1>><<www.unige.ch/formcont/researchmethods-distance2>> 7. La Traducción audiovisual y el aprendizaje de lenguas extranjeras, Universidad Nacional de Educación a Distancia (UNED), Spain, 4 December 2017.<<https://goo.gl/3zpMgY>> 8. Fifth summer school in Chinese-English Translation and Interpretation (CETIP), University of Ottawa, Canada, 23 July – 17 August 2018.<<http://arts.uottawa.ca/translation/summer-programs>> 9. First summer school in Arabic – English Translation and Interpretation (AETP), University of Ottawa, Canada, 23 July – 17 August 2018.<<http://arts.uottawa.ca/translation/summer-programs>> 10. Third summer school in translation pedagogy (TTPP)University of Ottawa, Canada, 23 July – 17 August 2018.<<http://arts.uottawa.ca/translation/summer-programs>> 4) PREMIOS/AWARDS 1. The Warwick Prize for Women in Translation<<http://www2.warwick.ac.uk/fac/cross_fac/womenintranslation>

Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.

Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.

PABLO CARDOSO: AN ETHICAL AND POLITICAL SPIN OF HIS AESTHETICResumen: Pablo Cardoso (Cuenca, 1965), artista contemporáneo cuya excelsa obra estuvo hasta ahora marcada por el escepticismo y una estética contemplativa, adopta un giro ético y político que, sin adherir a tesis alguna de ningún partido ni movimiento políticos, revela las contradicciones de la lógica del capital, particularmente del modelo extractivista, que contamina, agrede y destruye muchas formas de vida. Este giro ético y político evidencia también la resistencia del artista a que su obra sea reducida a mero valor de cambio; y convoca su valor de uso, esto es, un don que revela las perversidades de un tardío tiempo del capital. Palabras clave: Pablo Cardoso, estética, ética, política, arte contemporáneo, Ecuador. Abstract: Pablo Cardoso (Cuenca, 1965), a contemporary artist whose sublime work was so far marked by skepticism and a contemplative aesthetics, adopts an ethical and political spin that, without adhering to any thesis of any party or political movement, reveals the contradictions of logic of capital, particularly of the extractive industry, which pollutes, assaults and destroys many forms of life. This ethical and political shift also shows the resistance of the artist that his work is reduced to a mere exchange value; and convenes its use value, that is, a gift that reveals the perversity of a late time of the capital. Keywords: Pablo Cardoso, aesthetic, ethical, politics, contemporary art, Ecuador. * * * * * 1. Introducción Un pavoroso desconocimiento afecta al arte contemporáneo producido por ecuatorianos pese a que sus obras son la memoria visual de nuestra época. Sin embargo, el panorama del arte contemporáneo en Ecuador es rico, múltiple y diverso; recientemente, un equipo de investigadores de la Universidad de Cuenca analizó cerca de ciento cuarenta obras de sesenta y nueve artistas cuyos lenguajes son el dibujo, la pintura, la fotografía, el videoarte, el performance, las prácticas artísticas de inserción social, etc. (Suárez, 2014). La migración ha marcado indeleblemente las obras de algunos artistas ecuatorianos que se trasladaron a otros lugares del mundo: Manuel Cholango y Vinicio Batidas, Alemania; X. Andrade, Estados Unidos; Estefanía Peñafiel Loaiza y Santiago Reyes, Francia; Oscar Santillán, Holanda; Rosa Jijón, Italia; otro eje analítico fundamental del mencionado estudio, es la creciente presencia de artistas mujeres como Saskia Calderón, ganadora de la XII Bienal de Cuenca (2014) cuyas imágenes-sonoras parecen destinadas a re-velar y des-velar ciertas tensiones, oposiciones y contradicciones de este tardío tiempo del capital; la subjetividad y buceos interiores está presente en la obra más reciente de Pilar Flores que promueve la participación del espectador en unas experiencias estéticas emotivas, intensas y, simultáneamente, de una profunda serenidad y quietud contemplativas; Juana Córdova materializa en su obra plástica una reflexión crítica sobre la alta modernidad y sus impactos contra la naturaleza, la vida animal, el paisaje y, por supuesto, sobre la condición humana. Igualmente destacable es la contribución de los colectivos artísticos como: Tranvía cero, Wash lavandería de arte y La pelota cuadrada en Quito; La limpia en Guayaquil; Ñukanchik People y Lakomuna en Cuenca. De este rico panorama, sólo destacaremos en este artículo el giro que ha tomado la reciente la obra de Pablo Cardoso. Con estudios en la Academia de Bellas Artes "Remigio Crespo Toral" de la Universidad de Cuenca entre 1985-1989, Pablo Cardoso (Cuenca, 1965) presentó su primera exposición artística en su ciudad natal cuando tuvo tan sólo 19 años. (VV.AA., 1990, págs. 256-257). Abandonados voluntariamente los estudios académicos, Cardoso se convirtió en un artista autodidacta; la calidad de su obra evidencia el rigor con que ha enfrentado el compromiso de su autoformación. Además de representar a Ecuador en las Bienales de Cuenca, Gwangju, La Habana, Sao Paulo y Venecia, ha expuesto su obra en 39 individuales y 140 colectivas (Valdez, laselecta cooperativa cultural, 2013), en Bogotá, Brasilia, Bruselas, Buenos Aires, Caracas, Chicago, Guayaquil, Lima, Madrid, Miami, Nueva York, Palm Beach, París, Pinar del Río, Puerto Príncipe, Puerto Rico, Quito, Santiago de Chile, Santo Domingo, Tijuana y Venecia, entre otras. Entre los premios y reconocimientos otorgados a su obra, destacamos algunos: en 1986, es seleccionado para la muestra itinerante Premio París; en 1988, recibe el premio Alberto Coloma Silva que reconoce la propuesta innovadora de un joven artista; en 2008, la beca CIFO Comissions Program (mid-career) y Bellagio Creative Arts Fellow del Rockefeller Foundation Bellagio Center en 2011; en 2003, obtiene el II premio en el Salón de Julio (Guayaquil); en 2001, la VII Bienal Internacional de Pintura Cuenca, le confiere una Mención de Honor; en 1996, la misma institución confiere a la representación ecuatoriana otra mención de honor. Y, en 2013 recibe el premio Mariano Aguilera a la trayectoria artística. 2. Una pintura más urbana y más humana Cardoso inició su trayectoria artística en franca ruptura con la representación del realismo naturalista de las generaciones artísticas que le precedieron; sin embargo, la suya nunca fue, y no es, la ruta de la abstracción sino, por el contrario, su camino se inscribe creativamente en la nueva figuración. Ya en 1986, Cardoso produce una obra plástica que evidencia una búsqueda consciente de la Forma; pintó rostros de facciones delicadas y enigmáticas de un marcado hiperrealismo que, con sentido autocrítico, el mismo artista dirá que estaban demasiado próximos al material publicitario (VV.AA., 1990, pág. 256) Pintará también torsos, cuerpos fragmentados, animales domésticos, frutas; casi siempre, recortes de una realidad que Cardoso no pretende reflejar sino re-velar y des-velar; la suya será, desde entonces, una estética del fragmento que coloca ante la mirada del espectador tan solo segmentos de un mundo que, a su juicio, se ha tornado inasible como totalidad, pues, es tan sólo así podríamos aproximarnos a él; un mundo que ha perdido consistencia y se ha tornado incomprensible la mayoría de las veces, cuando no repudiable. Cardoso es uno de los más destacados miembros de la generación conocida como "Pintores del Quinto Río" –bautizo que les diera Carlos Rojas, a fines de la década de los años noventa-y cuyo denominador común es la negación rotunda y definitiva de la tradición pictórica heredada, a la que calificaron como insuficiente y fuera de época; en efecto, aquella –la del pasado- fue una estética especular que representaba un mundo rural y los Pintores del Quinto Río se reclamaban a sí mismos como hijos de un mundo urbano, por lo que su estética se propuso bucear en las profundidades ignotas de la individualidad y la ciudad. Raza de ingratos. 1988. Aerógrafo, tinta sobre cartón, 98,5 x 73,2 cm.Premio Coloma Silva, Bienal Internacional de Pintura de Cuenca. A partir de ellos, el arte plástico local ya no podrá más representar el colorido paisaje del terruño, pues, era evidente que ese mundo eglógico, si alguna vez existió, se había evaporado en el aire con la consolidación de la ciudad y la modernidad, dejando paso a aquellos "abstractos valores de la civilización occidental, para bien y para mal". (Rojas, 1998, pág. 122) "La pintura cuencana de los últimos años, nos habla de pasiones desmesuradas, de violencia, de cuerpos que se buscan afanosos, de vidas privadas que estallan, de otros colores más allá del verde. Están presentes los ocres, los rojos… Otra serie distinta de intensidades para decir los afanes diarios de la ciudad, de su gente, de lo que ha llegado a ser a pesar de sí misma." (Rojas, 1998, pág. 126). En la década de los años ochenta y noventa, un signo indeleble de la pintura de Cardoso, es la certeza de que la composición plástica tradicional, aquella que se estructuraba en los límites del espacio euclidiano, es insuficiente para dar cuenta de las transformaciones del mundo y la vida en el capitalismo tardío; por lo que el artista librará una batalla plástica marcada por sendas descomposiciones espaciales, superposiciones de varios mundos bidimensionales y unos evidentes chorreados para aludir precisamente a estas mutaciones. "Estos elementos técnicos crean el entorno indispensable para la introducción de la temporalidad de los mundos de Pablo Cardoso: la mirada sobre la pintura clásica en la que se colocan los cuerpos de fin de siglo torturados por el cuidado personal y, en algún momento, la transparencia de una subjetividad en conflicto consigo misma y con los demás. (VV.AA., 1995, pág. 36) El artista ha logrado superar la representación tradicional del mundo, ya no es un obstáculo estético que se erigía entre el mundo que le ha tocado vivir y la representación que le corresponde; es que, por supuesto, ese mundo, supuestamente sólido, se había evaporado lenta pero definitivamente; ciertas trazas ideológicas aún pervivirán por mucho tiempo aún en el imaginario colectivo pero, las estructuras mismas, ya no. Huele a quemado II. 1989.Aerógrafo y pincel, tintas y acrílico sobre cartón, 38,1 x 98,5 cm. Los recursos técnicos que usará Pablo Cardoso desde entonces estarán al servicio de re-velar y des-velar existencias atormentadas, angustiosas, en un nuevo mundo urbano que, como hemos dicho ya, se tornó inasible, incomprensible, e incluso repudiable. Desde entonces, Cardoso ha recorrido un camino marcado por un nítido dominio de los planos de la forma y de la substancia, tanto en la expresión como en el contenido, utilizando los conceptos desarrollados en el análisis de la obra artística. (Rojas, Estéticas Caníbales, 2011, págs. 69-70). El artista ha utilizado con excelsos resultados óleos, acrílicos, aerógrafos, sobre lienzos, cartones, maderas o metales e incluso la fotografía; y, en relación con los contenidos, la suya ha sido y es una investigación artística rigurosa sobre la cultura del mundo contemporáneo. En 2012, Cardoso recibe el premio Mariano Aguilera a la trayectoria artística, otorgado por el Municipio del D.M. de Quito; con esta ocasión, el artista preparó una muestra antológica Teoría para actuar antes de tiempo, con ochenta de sus obras, que fueron exhibidas en el Centro de Arte Contemporáneo, CAC (Valdez, Premio Mariano Aguilera, 2013). Cerca de un año le tomó al artista prepararla en permanente diálogo con la curadora, Ana Rosa Valdez; fruto de este intercambio se formuló una periodización de la obra de Cardoso en tres grandes momentos: a) Madurez, 2001-2014. b) Preparación, 1998-2001; c) Experimentación inicial, 1987-1997. (San Martín, 2013). En la etapa de madurez, Cardoso da forma plástica a temas fundamentales del mundo y la cultura contemporáneos como son la experiencia del tiempo; la percepción de la realidad a través de la mirada; el escepticismo ante el mundo que nos rodea debido a su absoluta inestabilidad; la ironía del concepto de verdad; acomete representaciones del paisaje en relación con la caminata, el tránsito o el viaje; alude al indefinido límite entre realidad y ficción o entre objetividad y subjetividad. Sin embargo, para valorar la obra de Cardoso, es necesario ir más allá de las cesuras cronológicas que, siendo importantes, son insuficientes para explicar obra tan rica como vasta, por lo que preferimos destacar el giro que se produce en su obra a partir de 2010. 3. El giro ético y político En más de una ocasión, el mismo artista, se ha definido como un escéptico (La Hora Nacional, 2013) y, en efecto, gran parte de su obra está marcada por esta actitud filosófica tan propia de esta época; sin embargo, podríamos afirmar que ha dejado de serlo, como intentaremos demostrar a continuación; pero antes, recordemos el significado concepto de escepticismo: "Desde el punto de vista teórico el escepticismo es una doctrina del conocimiento según la cual no hay ningún saber firme, ni puede encontrarse nunca ninguna opinión absolutamente segura. Desde el punto de vista práctico, el escepticismo es una actitud que encuentra en la negativa a adherirse a ninguna opinión determinada, en la suspensión del juicio (EPOJÉ), "la salvación del individuo", "la paz interior". En el primer caso se opone a lo que podría llamarse "decisionismo". O, si se quiere, adopta una sola decisión: la de abstenerse de toda decisión." (Ferrater, 2001, pág.1054) A partir de 2010, Pablo Cardoso produce cuatro series artísticas denominadas a) Lebensraum, b) Suite del Coan Coan, c) Lago Agrio–Sour Lake y d) Golem, cuyo propósito desborda las intenciones contemplativas del paisajismo o la representación de la naturaleza que antes había ejercido con sobra de méritos. Siendo él un apasionado de los panoramas naturales, descubre que el planeta no es tan solo un paisaje sino que es, sobre todo y ante todo, el espacio vital de innumerables formas de vida. En Suite del Coan Coan, el artista coloca ante nuestros ojos paisajes de una belleza y placidez tal que marcan el non plus ultra de una estética de la contemplación. Suite del Coan Coan. 2011.Óleo y acrílico sobre lienzo. Obra Nº3. 97 cm x 120 cm. El giro ético y político adviene decididamente con las obras Lago Agrio-Sour Lake y Golem, destinadas a presentar los horrores de la explotación petrolera. La primera, Lago Agrio, tiene como referente nítido los devastadores efectos de la presencia de la compañía Texaco –luego Chevron- que explotó oro negro en la Amazonia ecuatoriana desde la década de los años sesenta hasta los años noventa, dejando una extensa huella de enfermedades, contaminación medio ambiental y destrucción de la flora y la fauna, que incluso provocaron la instalación de una demanda internacional contra esta compañía para remediar los desastres provocados en esta zona del Ecuador. "El 30% de la selva ecuatoriana, unos 5.000 kilómetros cuadrados, está contaminada por el petróleo derramado por Texaco. Los 300 pozos abiertos generan 20 millones de litros diarios de desechos tóxicos que son derramados sin tratamiento previo en 1.000 charcas a cielo abierto. Se filtra por la tierra y con la lluvia llega a los ríos y contamina los acuíferos. Cada día se queman en gigantescos mecheros junto a los pozos 50 millones de metros cúbicos de gas sin control ambiental, provocando una lluvia ácida. La mortalidad en la Amazonia ecuatoriana es el doble de la nacional. Tienen el triple de casos de infecciones en la piel y el doble de anemias, micosis, desnutrición y tuberculosis. La incidencia del cáncer es seis veces mayor. Hay documentadas más de 500 muertes relacionadas directamente con esta contaminación." (Magazine, 2008) Por su parte, la compañía Exxon-Valdez produjo un derrame de petróleo en 1989, en Alaska, EEUU, cuando un buque de su propiedad encalló en las costas de esta zona tan sensible del mundo y generó uno de los mayores desastres mundiales que se tenga memoria: "Considerado como uno de los peores desastres ambientales de este tipo, el barco petrolero Exxon Valdez derramó 38.000 toneladas de petróleo en Prince William Sound, Alaska, después de que el buque encalló en un acantilado. Como resultado, más de 2.000 km de costa se vieron afectados matando a miles de aves marinas y con un grave impacto en la industria pesquera de la región. En los cinco años que siguieron al desastre, el petróleo mostró una dispersión a un ritmo de alrededor de 70% cada año. La mayoría de las operaciones de limpieza en el área terminaron en 1992 porque se esperaba que el resto del petróleo se dispersara en pocos años. Un estudio posterior descubrió que el petróleo estaba desapareciendo a un ritmo de sólo 4% cada año y que un estimado de 20.000 galones se quedó en las playas. Los investigadores —dirigidos por Michel Boufadel de la Universidad de Temple en Filadelfia, EE.UU. — llevaron a cabo un estudio de tres años en varias playas para averiguar la causa detrás de los persistentes depósitos. El profesor Boufadel, director del Centro para el Desarrollo de los Recursos Naturales y Protección, dijo que las playas de grava que examinaron están compuestas de dos capas: una de nivel superior que es muy permeable y un nivel inferior que tiene muy baja permeabilidad. (BBC mundo, 2010) Ambas obras de Cardoso - Lago Agrio-Sour Lake y Golem- además del extraordinario dominio técnico, como puede verse en las imágenes que presentamos en este trabajo, tienen cualidades estéticas sublimes; cuestionan la perversidad del capital contra la naturaleza, la flora, la fauna y el ser humano. En palabras del mismo artista: "El título [Golem] proviene del mítico autómata del folclore judío (…) sobre el que se cuenta que una vez insuflado vida por su creador se salió de control, convirtiéndose en una amenaza para quienes estaba llamados a servir y proteger, del mismo modo como está ocurriendo con la tecnología humana, y especialmente con nuestra dependencia adictiva al petróleo." (Cardoso, 2014). Lago Agrio-Sour Lake. 2012, conjunto de 120 cuadros, óleo y acrílico sobre lienzo, 21 x 28 cm c/u Golem 7, 2013, seis paneles, acrílico y lienzo sobre madera, 15,6 x 21 cm c/u. Pues bien, expliquemos este giro ético y político en la obra de Cardoso; para comenzar es preciso señalar que toda forma estética está inextricablemente conectada con las formas económicas y políticas, a la manera de un complejo circuito; por cierto, nunca mecánicamente como lo entendió una vertiente del marxismo vulgar que sostuvo que la economía es la determinante en última instancia de todas las demás esferas de vida, olvidando que lo política y la cultura tienen también su capacidad de influir sobre la economía y viceversa. Sin embargo, en estos últimos años, la aguda crisis global del capitalismo y los horrores del extractivismo han propiciado el nacimiento de otras formas estéticas que empiezan a tomar distancia y a desprenderse de la indiferencia, el narcisismo y el hedonismo posmodernos, marcando una diferencia con esta tendencia hegemónica y mostrando a las miradas desatentas los horrores del exterminio y la depredación. Sin duda, el escepticismo es uno de los rasgos definitorios del ethos posmoderno. La salvación del individuo", su "paz interior", han pesado durante medio siglo más que cualquier sentido del mundo y de la vida. El "decisionismo" de la posmodernidad adoptó una sola decisión: abstenerse de toda decisión o de toda acción. Sin embargo, el dominio depredador y absoluto de los intereses del capital global sobre los derechos de la vida y la comunidad, ha llegado a límites insospechados que nos colocan ante un gran dilema ético: permitir la liquidación de la vida sobre el planeta o detenerla. Entonces, parafraseando a Pablo Cardoso, podemos decir que es necesario actuar antes de que llegue ese tiempo. De manera que lo único verdaderamente válido es volver a preguntarnos por aquello que la posmodernidad derogó: "el sentido de la vida, el destino de las sociedades, el futuro como tal." (Rojas, estéticascaníbales, 2014). Sin embargo, en las actuales condiciones, parece que ninguna revolución que transforme la lógica del capital es viable; las únicas transformaciones posibles son aquellas que pueden ocurrir en los comportamientos estéticos y eróticos, donde sí pueden crearse espacios de libertad (Echeverría, 2011, págs. 788-789). En el actual escenario apocalíptico ya no orgiástico, los más lúcidos artistas contemporáneos están dando un giro ético y político hacia lo que venimos llamando como "Estéticas de la Multitud", cuya configuración evidencia el agotamiento del canon posmoderno banal, repetitivo, superficial, y sin salida. Las Estéticas de la Multitud adquieren forma y expresión concreta en ciertas obras cinematográficas, de las artes plásticas, el teatro, la poesía e incluso musicales, producidas en esta época tardía y serán la memoria de sus contradicciones y complejidades. El concepto de Multitud lo hemos tomado prestado de Michel Hardt y Toni Negri, quienes lo formularon tanto en su obra Imperio como en Multitud. Guía y democracia en la era del Imperio. Para ellos, la "Multitud se convierte en el correlato de Imperio, en la descripción de la realidad social, lo que es más estructural. (…La) Democracia sería el proyecto de la Multitud (…) Multitud no es una como el pueblo, ni indiferenciada como las masas, la multitud engloba a lo diverso, pero es global, no como la clase obrera. Así, el Imperio sería la soberanía que se está creando con la globalización, engloba lo económico, político, social, cultural y militar; la Multitud sería la clase global que sustenta al Imperio y lo desborda." (Redondo, 2005) Si Alain Badiou tiene razón, en esta época de la crisis global del capitalismo, existiría un arte Imperial y otro arte No-Imperial; uno que sustenta y sostiene la lógica del capital y otro que lo cuestiona y lo desborda. (Badiou, 2009). Pese al giro ético y político de su obra artística, Pablo Cardoso no adhiere a tesis alguna de ningún partido, movimiento o programa de transformación estatal, sino que es lo que es, porque se resiste a que su obra sea banalizada y reducida a mero valor de cambio, y se transforma en un don, cuya valor de cambio es proyectar luz negra sobre los horrores de la lógica del capital, como en Lago Agrio y Golem. De este modo, Cardoso se aleja tanto de la banalidad posmoderna como de los riesgos del panfleto artístico; renuncia a la inmediatez y asume una responsabilidad ética y una posición política ante los desastres provocados por el capital globalizado. Por ende, su obra reciente enriquece las Estéticas de la Multitud que serán la memoria visual de esta época. 4. Agradecimiento: La autora deja constancia de su agradecimiento al artista Pablo Cardoso, por su valiosa y permanente colaboración para la realización de este estudio, mediante entrevistas, acceso a sus archivos de imágenes y publicaciones monográficas.

Issue 40.3 of the Review for Religious, May/June 1981. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. REVIEW FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1981 by REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year; $17.00 for two years. Other countries: $10.00 a year; $19.00 for two years. For subscriplion orders or change of address, write: REVIFW I:OU RELIGIOUS; P.O. Box 6070; Duluth, MN 55802. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Jeremiah L. Alberg, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor May/June, 1981 Volume 40 Number 3 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW RELtGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from REVII-:w for RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. The Feel of Apostolic Contemplation-in- Action David J. Hassel, S.J. Father Hassel's earlier article, "The Fourth Level of Prayer: Mystery," appeared in the November, 1980 issue. The present article is also a chapter from his projected book on prayer. Father's address is: Jesuit Community; Loyola University; 6525 N. Sheridan Rd.; Chicago, IL 60626. To contemplate is to see a thing or an event or a person as a whole. It is to grasp the totality of a situation and then to let wonder rise, deep fears and hopes surface, the fire of ambition be kindled, and the still-point of one's being touched. Thus contemplation not only views wholeness but also begins to instill it in the contemplator, an experience much needed in our fragmenting times. Persons lacking commitment to focus their energies, families lacking the love to heal their wounds, and nations lacking noble purpose to render them united--all need contemplation as much as the thirsty and starving need drink and food.' Now the power of contemplation appears in theaction which it structures and directs. Thus contemplation-in-action not only carries appreciation for the whole of a situation and thus renders the contemplator more wholesome but also enters into the very situation contemplated to make it more wholesome. For this reason, the more active a person is and the more deeply he or she interacts with others, the more important becomes contemplation for this person's every action. Indeed, the more explicitly tThis thirst and hunger for the meaning and wholeness of life is eloquently and poignantly record-ed in Studs Terkel's interviews with people from all walks of life. His contemplative book, Work-ing (Avon, New York, 1975, pp. xiii-xv) discovers "the happy few who find a savor in their daily job," and the many whose discontent is hardly concealed: 321 322 / Review for Religious, Volume 40, 1981/3 aware we become of contemplation-in-action within our experience, the better we can promote it in ourselves and in others for the healing of our wounded world. But, as always, difficulties arise which keep us from recognizing contem-plation- in-action and from living it more deeply within our experience. First of all, one can observe with envy the high intensity of secular contemplation in the action of artist or business person and can then expect this same intensity to occur within one's own religious contemplation-in-action. False expecta-tions always result in discouragement. Secondly, because monastic people do much of the writing about contemplation, one can mistake monastic contemplation for the apostolic type more characteristic of lay people, diocesan clergy, and active religious orders. Again, confusion here can dissipate religious energies. A third problem connected with recognizing contemplation-in-action is that the latter is an awareness permeating all one's activities. Therefore, it cannot be exposed by merely lifting off one or other layer of experience, nor be isolated by tracing its roots in one particular activity. Consequently--and this is the fourth difficulty--contemplation-in-action will express itself in a great variety of modes as it appears at diverse levels of experience and in different activities, even though it may be a single pervasive attitude. As a result, a person may be lamenting his or her failure at contemplation-in-action while unknowingly practicing it with some success. Perhaps the following exploration2 of these four problems may yield some inkling of what contemplation-in-action is and some recognition of how the contemplative-in-action feels. This, in turn, could be the source of new satisfaction in one's life, perhaps even the beginning of a certain settled happiness. Religious Contemplation-in-Action Out of the Secular The first problem facing us is the confusion of secular with religious contemplation-in-action--an understandable mistake since the first naturally leads into the second. Like all forms of contemplation-in-action, the secular variety discovers and promotes remarkable wholeness in the contemplator and in the object contemplated. For example, the portrait-artist, while center-ing her consciousness intensely upon the child to be painted, tends to fall in love with the latter as feeling and insight blend gradually into the beautiful whole of the portrait and of the person portrayed. The craftsman, too, is fascinated as the pitcher, shaping under his hands at the potter's wheel, is lifted out of the clay in a blend of graceful shape with smooth pouring. The 2I am greatly indebted to Vincent Towers, S.J., James Maguire, S.J. and Donald Abel, S.J. for their detailed comments on the rough drafts of this article, to Mrs. Mary Ellen Hayes for advice and technical assistance, to Dr. Julia Lane for expert encouragement, to the Warrenville (!11.) Cenacle community for their helpful.suggestions. Contemplation-in-Action / ~2~ novelist also shares in this disciplined joy of secular contemplation-in-action. Saul Bellow could not have given us Herzog, nor J. D. Salinger presented us with Holden Caulfield of The Catcher in the Rye, unless each had gone through a period of 'possessed aloofness' while in his imagination he watched and chronicled the full-bodied development of Herzog or Holden out of a vast variety of detailed activities. In the artist or craftsman or novelist, then, one witnesses the power of secular contemplation-in-action for producing that beautiful whole which delights the artist's own heart and the hearts of all beholders. But such contemplation-in-action is not limited to the sphere of the arts. Watch parents playing with their firstborn child and note their total concen-tration on eliciting new responses from it. As the child slowly unfolds before their eyes during its first twenty-four months, they become ever more dedicated to educating it to beautiful soundness of body, mind, and emotions. If this is not contemplation-in-action, what is? In a similar way, the neurosurgeon, carefully and even exultantly applying his previous week's study of X rays, medical research, and techniques to a brain operation, also experiences this contemplation-in-action as he restores wholesome life to his patient. So, too, the lawyer contemplates-in-action when she manages to see her way through the myriad details of a personal injury suit towards those underlying legal principles which will structure for her a forceful, tight case on behalf of her client, Nor is the business person without contemplation-in-action when intense ambition is painting a new vision and directing precise lines of energy to effect this vision. The resultant business organization is a daring orchestration of people and processes brought to total life for the wholesome delight of the business person's mind and heart and for the good of the community. Evidently, then, secular contemplation-in-action operates within any work, artistic or scientific, speculative or practical, to produce wholesomeness in both the contemplator and the action-situation. Explicitly, each of us has, in some way, experienced these types of secular contemplation-in-action and implicitly we compare their qualities with those of our own religious contemplation-in-action--to the depreciation of the lat-ter. Each of us asks in guilt: "Where in my religious contemplation-in-action is the intense centering, the fascinated.vision, the possessed aloofness, the total concentration and dedication, the exultant application to life, the deep satisfaction in wholeness, and the intense ambition of secular contemplatives-in- action?" Why should not the religious contemplative-in-action be \ discouraged--especially if he equates secular and religious contemplation-in-action and does not know that they are meant to nourish each other reciprocally and precisely out of their difference. To understand their respec-tive differences, let us consider how they cooperate. Religious contemplation-in-action completes the secular. For the wholes of self and of object discovered by secular contemplation-in-action take on fuller meaning and larger value witfiinthe more comprehensive wholes of the 324 / Review for Religious, Volume 40, 1981/3 everyday world and of God as these are found by religious contemplation-in-action. A dynamic reciprocity operates here between the two types of contemplation-in-action. As the secular contemplative-in-action (artist, business person, parent, neurosurgeon, or lawyer) enters more deeply into the object to find its wholeness, he becomes more aware of his personal wholeness since the intense concentration on the object demands full awareness of his powers. But such total awareness of object and of self eventually leads into fuller awareness of the everyday world since the secular contemplative must fit himself and the object contemplated into the larger world of, e.g., serving a client, supporting a family, relaxing socially with friends; wondering about the worth of the object produced by the secular contemplation-in-action. Eventually every secular contemplative-in-action has to ask those terrible questions: "How do I and my work fit into the ongoing world? Why should I continue to ply my art, trade, profession, parenthood? Where am I, my family, and my work heading finally?" Such questioning usually leads to the more religious questions: "Is there anything more than this total world? Is there someone or something permeating this world and leading it to a higher destiny, a fuller life? Can I contact this mysterious one or am I already doing so?" When such questions finally lead into the experience of a meaningful world and of a transcendent God, then religious contemplation-in-action has evolved out of the secular and now redounds to the enrichment of the latter. To see how this is possible, note what happens when a family friend at-tempts to heal a family quarrel. He listens intently as the various family members describe the events leading up to the quarrel. The friend tries to piece together (to do a secular contemplation of) this setting and the quarrel. Once he feels that he knows the whole scene, he endeavors to help each family member see this whole so that each can experience some healing-into-wholeness as each admits his or her own faults, the good points of other fami-ly members, the need to forgive each other, and the necessity of planning together for a better family future. This secular contemplation starts to become contemplation-in-action when each family member begins to act out of this vision. Such secular contemplation-in-action begins to move into its religious counterpart when each family member finds a reason to act beyond himself or herself for unified family action, e.g., the preservation of the fami-ly tradition or the hope for future family members. Later, this religious contemplation-in-action attains fullness when individually the family members think of themselves and act as Christians carrying Christ's presence within the family, and when socially this same family as a group does healing actions which image the future Great Community of the Great Tomorrow beyond the grave. But factually, this neat cooperation between secular and religious contemplation-in-action often breaks down. There is a tendency in each human to abort secular contemplation-in-action before it can rise into the religious. St. Augustine describes vividly how this happens when a person at- Contemplation-in-Action / 325 tempts .to control the world, his fellow human beings and himself apart from or in conflict with God's law and providence. In this case the secular con-templative so concentrates on another person or a business project or a grand scheme as to lose sight of the more comprehensive wholes of community-justice and of God's people. Here secular contemplation becomes divorced from religious. The result is that the secular contemplative becomes hypnotiz-ed by the object of contemplation (nothing else is of equal value), then abject-ly slavish to the latter (the object becomes the only hope), then frantically con-servative of this object (e.g., a beloved, a job, an ambition or fond hope, a favorite pastime like gambling or fishing, a power over others). Because all the person's efforts are so fiercely focused on saving his project, he tends to dissipate mind, heart, and imagination. Thus, in an ironic way, the con-templating person literally fragments himself in efforts to mold his private world into a lasting wholesomeness which fits his own self-image and peculiar needs, but which fails to fit the true wholeness of the world and the Transcen-dent One. As a result, even a person's secular contemplation-in-action tends to disintegrate when its religious completion is aborted. To put this positively, religious contemplation-in-action is a contempla-tion whose resultant activities aim to render man more wholesome within the wholing of the world as the latter develops within the dynamic whole of the Transcendent God. The vision of Teilhard de Chardin which sees the universe converging towards the transcendent Omega Point is one illustration of religious contemplation-in-action. The exuberance of such religious contemplation-in-action once achieved can then redound upon its secular counterpart to render the latter passionate for truth and eager for beautiful action within its peculiar sphere of influence. F~'om all this it should be clear that secular and religious contemplation-in- action are distinct and mutually modifying phases in the contemplative person's wholesome life.3 To confuse one with the other is, then, to neglect one for the other and even to risk diminishing both since they are so naturally interdependent. But even within.religious contemplation-in-action, there is a further clarification to be made. Its monastic variety is different from the apostolic, even though, again, both types are needed to stimulate and to enrich the life of God's people. Here, too, confusion of one with the other debilitates life. Within Religious Contemplation-in-Action, the Monastic and the Apostolic Differ Discouragement is just as apt to arise from confusing the apostolic and the 3Karl Rahner shows the intimate connection between secular and religious contemplation when he demonstrates that supernaturally elevated transcendentality (i.e., God's self-communication in grace) is mediated by any and every categorical reality, (i.e., by the world). For the Christian, there is no separate sacral realm where alone God is to be found (Foundations of Christian Faith, translated by William V. Dych, Seabury Press, New. York, 1978, pp. 151-152). 326 / Review for Religious, Volume 40, 1981/3 monastic within religious c0ntemplation-in-action as it is from equating secular and religious contemplation-in-action. For, to seek continually the qualities of one in the other is to be permanently misled and disappointed. Although all forms of secular contemplation seek for wholesomeness in con-templator and in object contemplated, nevertheless as many types of secular contemplation occur as there are types of contemplators, e.g., artist, lawyer, neurosurgeon, philosopher, business person, parent, novelist and so on. It should be no great surprise, then, that the monastic religious contemplation-in- action of the Poor Clare or the Carthusian will be different from its apostolic counterpart in the life of lay person or diocesan priest or apostolic religious. In monastic contemplation the monk or nun searches deeply, within the roots of his or her innermost being, for personal wholeness and for the mysterious wholesomeness of God's life within this being. Now such a demand-ing search becomes possible only if the person withdraws from the more active concerns of life in the everyday world of the apostle. In his Contemplative Prayer, Thomas Merton makes it clear that the monk must devote himself in a special way to renunciation, repentance, and prayer if he is to sound the depths of his being for God.' In monastic religious contemplation-in-action, the quiet sinking into self to find God requires a strict control of attention as one undergoes the rigors of hard manual labor, very close community living, sometimes deafening silence, and occasionally piercing loneliness. Thus the relief from cultural pressures which enables monastic religious contemplation-in-action to occur is hardly an escape from suffering the harsh demands of love and of the daily labor for survival. But it is a religious contemplation-in-action diverse from that of the apostle in the world of art, business, medicine, education, and family. Unfortunately, much less is writteri about apostolic religious contemplation-in-action than about the monastic varietywespecially from the view of the layperson.~ Because the apostolic contemplative is ordinarily working in a professional position or a ,trade or a skill-job (secretary, housewife, telephone linesman, and so on) and is frequently involved in team-work, he or she must give much attention to the daily concerns of the world--the very concerns from which the monastic contemplative explicitly withdraws. Ttfis apostolic religious contemplation-in-action is more depend-ent on secular contemplation-in-action for its dynamism because apostolic contemplatives are intently pursuing professional jobs, trades, and skills through eight to ten hours per day. As a result, the apostolic contemplative is more concerned with outer wholeness of self and world, whereas the monastic 'Thomas Merton, Contemplative Prayer (Doubleday-Image, Garden City, N.Y., 1971 pp. 19-20). ~Thomas Vernor Moore's Life of Man with God, (Harcourt Brace~ New York, 1956), though quaint, contains case histories of ordinary people enjoying strong contemplation in action. Contemplation-in-Action / 397 contemplative concentrates more on the inner wholeness. Evidently both types of concern are needed by the civic and ecclesial communities since they complement each other. The outer beauty of technological, scientific, and cultural wholeness must be appreciated and promoted if the inner beauty of man's ultimate meaning and destiny is to exist and to be known in depth. On the other hand, the inner beauty of such wholeness makes possible all the outer beauty since the loss of ultimate meaning and destiny in human activities renders technology, science and culture vacuous: if not vicious. Nor is the withdrawal of the mohastic contemplative to be considered unique to this type of contemplation. The apostolic contemplative must prac-tice a somewhat similar asceticism if he or she is to be a first-rank artist, lawyer, neurosurgeon, teacher, sports star, philosopher, business person, or parent. In order to focus intensely upon the contemplated object, such contemplators must withdraw steadily from distractions, occasionally from family life, often from comforts, not rarely from the spotlight of flattering attention. Though the person dedicated to apostolic religious contemplation-in-action may be immersed in the concerns of the world, still he or she must learn to live hidden within the teamwork of the institution and to withdraw from disruptive self-seeking of fame, fortune, and fun. Such withdrawal is essential if the contemplator is to discover better the wholeness of object, self, world, and God. For the aim of every contemplative is to become more whole in order better to see, in all their wholesomeness, other people, the tasks at hand, professional teamwork, family health, national purpose, ecclesial community and God himself. For this reason, the withdrawal should make one more attentive and appreciative of other people, of one's business, of art and music, of wholesome sanctity (a redundant phrase), of professional skill, of science and technology, and of oneself. Such wholesomeness, when appreciated, gives deep intellectual joy and is the fullest reward for disciplined suffering. Consequently, the various types of contemplation-in-action must be carefully distinguished so that each can be pursued with finesse. But since contemplation-in-action has so many ways of expressing itself according to each one's peculiar gifts, situations, aims, and tradition, it is no easy task to discover one's own way of contemplating-in-action. Since each type of con-templation aims at wholeness of object contemplated and of person con-templating, a major error here could fragment the contemplator's personality and induce shoddy activity within his or her specialized secular contemplation-in-action. With this caution in mind, one delves hesitantly within his experience for the feel of apostolic contemplation-in-action, especially since this experience runs so deeply and so uniquely. Towards the Feel of Apostolic Contemplation-in-Action Because apostolic contemplation-in-action is present deep within many actions of the secular contemplative, it can be approached only gradually 328 / Review for Religious, Volume 40, 1981/3 through four steps. The first step consists in answering a series of questions constructed to bring into better focus the secret unity of one's everyday ex-perience. Later, in a second step, reflection on the various levels of this every-day experience helps us to recognize at what level apostolic contemplation-in-action originates. The third step is to work out an explicit definition of such contemplation according to these levels. Here, in a fourth step, one can finally note the feel of contemplation-in-action as it happens within various levels and modes of experience. But let us now take the first of these four steps by leisurely answering for ourselves the following questions: I. Why do I usually get up on time in the morning and not let people wait? 2. Why do I bother to cook breakfast for others and not just for myself? 3. Why do I share my car with others and, on occasional rainy mornings, leave early to get them to work on time? 4. Why, at the job, do I help out on someone else's project when mine is not finished yet? 5. Why should I avoid the second beer at lunch because it makes me loggy at work? Who really cares about my efficiency? 6. Why scrimp and save for others--esp~ecially if they are likely to squander the savings? 7. Why take work and worries home from the~ job? Why bother studying at night to complete degree work or to be more competent in my next day's work? 8. Why keep up correspondence with friends or answer the third telephone call when I'm so tired at night? 9. Why be the one who usually corrects the children and who gets their resentment? 10. Why sometimes spend money meant for entertainment on the needs of others? 11. Why squeeze into the already packed day the Eucharist and another fifteen or more minutes of prayer? In other words, all these why's add up to a single last question: Why do we stretch ourselves out for others hour after hour, day after day, month after month, year after year? Could the answer be that, amid all our sneaky ways, our clever vanities, our downright sins, and our cute manipulation of others to our own desires, we nevertheless do have a strong practical concern for peo-ple, for their welfare and happiness? Could it even be that, deep within, we each feel God quietly encouraging us to stretch our lives out to others? Could it be that, deep within, we want to delight the heart of God? If so, then this is what is called "the stretch," the almost constant doing.of the more difficult out of respect for others and for God. It is, in other words, the willingness to bleed slowly for loved ones and even, at times, for mere acquaintances. This "stretch," then, turns out to be a dynamic unity running through all the day's events to give them meaning and direction. Could it be that this is our seeking Contemplation-in-Action / 329 for God, our God-hunger? Is this our restlessness with anything less than God--a restlessness which renders us mystified at the self-serving actions of the trifler, the super-ambitious, and the bun vivant? Indeed, is this "stretch" or God-hunger the apostolic contemplation-in-action for which we are searching? It would seem not. For such contemplation lies underneath "the stretch" to make it happen. We must yet distinguish various levels of experience and then move underneath each to find the deepest level from where apostolic contemplation-in-action originates. And we find that there are four levels of experience to distinguish. The first or sur-face level is where minor irritations, like the sound of loud rock-and-roll music or the itch of eczema or the sudden hiccup occurs and where minor joys like a satisfying meal or a long sleep or a relaxed laugh, happen. Underneath this surface level, lies the second or physical level where the pains of ulcers or neuralgia lurk and the joys of exuberant good health or of strong sexual pleasure energize one. Underneath these two levels is the third or psychological level where one trembles with fear of failure in one's work or shrinks at seeing the beloved suffer, and where one also is Warmed with the security of being .loved deeply and faithfully by an admired person, or experiences the deep satisfaction of witnessing one's children growing up well. Underneath these three explicitly conscious levels which we all can recognize lies a more hidden fourth level known only implicitly, i.e., by con-trast with the top three levels. Thus a person can feel great joy and serenity at this fourth level, while at the upper three levels he feels terrible suffering and apparent fragmentation. Or the reverse may be the case. "Everything is going my way in health, job-~atisfaction, family life; I've got everything--except that I feel uneasy and deeply restless underneath all of this." In both in-stances, the person feels almost schizophrenic--so clear is the distinction be-tween the top three levels and the deepest fourth level of experience, so direct-ly reverse is the flow of events between the top-three and the fourth levels. Puzzling as this experience is, it is also a revelation of the fourth level where the root of contemplation-in-action lies and it will eventually lead us to the "feel" of apostolic contemplation-in action.6 Apostolic Contemplation-in-Action Is a Heart-Awareness of God and His People To state matters bluntly, apostolic contemplation-in-action is not "the stretch," the disciplined reaching out to others and to God from the third level of experience. It is not the constant calling to mind of God's presence, nor 61 have given a fuller description of these four levels of experience in "The Fourth Level of Prayer: Mystery," (REVIEW FOR RELIGIOUS, VOI. 39, 1980/6. pp. 808-810, 817-819). Confer also "Phenomenology, Psychiatry, and Ignatian Discernment" (The Way, Supplement #6, May, 1968, pp. 27-34) by Felix Letemendia and George Croft for a similar description of four levels of experience. 330 / Review for Religious, Volume 40, 1981/3 constant explicit aspirations, not the "Jesus prayer," nor one's favorite scrip-tural mantra on the second level of experience. It is not constant conversation with God on the second and first levels.7 Apostolic contemplation-in-action may cause these behaviors, but it is not any one or all of them. Rather, it is more like a heart-awareness of God, an affectionate and deep alertness to God in all events, a strong and warm conviction of God's loving presence at the fourth level underlying and yet permeating all life's experiences and hap-penings. 8 This heart-awareness seems to be always operative, like the buoyancy of a cork under water, always unobtrusive, like quiet background music in office or dining room, always implicit, like a mother's awareness of noisy children in the backyard while she is concentrating on a new cake recipe; always pulsing, like the tennis player's awareness of the beloved watching his match from the grandstands; always underlying, like the companionship between two friends whose attention is riveted on an engrossing motion picture; always growing osmotically, like the friendship between two people sitting in the front seat of a car and silently viewing the. countryside during a long trip. This heart-awareness appears not in the least to interfere with conversation or with algebra-solving or with. business-planning or with party-laughing or with landscape-painting or with surgical operating. Indeed, it can be said that this heart-awareness is actually a person's awareness of God's awareness of him while he works through the events of the day--much as when the lover tennis-star is implicitly aware of his beloved's awareness of him as she sits in the grandstand watching his play.9 This heart-awareness is like the alertness of the saints to God's providence in small happenings. God, like the air, is embracing the saints, enabling them to breathe, acting as the medium for all the surrounding events. In such an at-mosphere, nothing is insignificant. There is a second way in which this heart-awareness of God, called apostolic contemplation-in-action, can be described. It seems to be also a per- 'In reading Henri J. M. Nouwen's books and articles on spirituality, I have rarely felt anything but strong agreement--except for one article: "Unceasing Prayer" (America, Vol. 139/3, July 29--August 5, 1978, pp. 46-51), where Nouwen declares: "We convert our unceasing thinking in-to unceasing prayer when we move from a self-centered monologue to a God-centered di;~logue (p. 48)." Though he characterizes this prayer as contemplation, as attentive looking at God, and as presence to God, still the heavy emphasis on thinking and imagining in the article could lead the reader to a false mentalistic perception of praying always. 8In Love Alone (Herder and Herder, New York, 1969, p. 89), Hans Urs Von Balthasar compares the unceasing prayer of heart-awareness to the "the way a man is always and everywhere influenc-ed by the image of the woman he loves." 9 John S. Dunne (The Reasons of the Heart, Macmillan, New York, 1978, pp. 46-54) gives an acute description of this heart-awareness of God wherein one feels known and loved deeply by God. He puts it in Meister Eckhart's terms: this is a laughing between God and man which images the Trinitarian life of mutual joy between and in the three persons. Contemplation-in-Action / 331 son's awareness of God present within him and working out through him into the lives of others. It would explain somewhat Paul the Apostle's remark: "I live now, not I, but Christ lives in me." In this implicit heart-awareness there is even a sense of acting beyond one's capacities, or of being borne along to meet events for which one feels strangely prepared beforehand. This does not imply that such experience is without suffering. On the contrary, the heart-awareness has the tendency to make one more sensitive to the suffering of others and of one's self and even more ready to assume sorrow. For, remarkably, this heart-awareness opens one up not only to God but also simultaneously to God's people and his world. It would seem to contain a readiness for friendship, and for the obligations consequent upon friendship. It is not a state achieved by spiritual gymnastics, by much reading on the meaning of life, by the use of diaries, by experimental prayer-sessions, by con-stant aspirations, and God-conversation, or by psychological dynamics. Rather, it seems to arise within the disciplined service of others out of love. In other words, "the stretch" seems to set up the conditions in which this heart-awareness, this apostolic contemplation-in-action, occurs. The latter would seem, then, to he a natural development in a healthy life of service to God and his people. It appears to be an availability to others which is adaptive~to their needs, hopes, joys and sorrows and which consequently takes on emotional coloring and religious content by way of this adaptation. For this reason, it would seem that apostolic contemplation-in-action is not an esoteric gift but one which is given to many good people by a God eager to promote such heart-awareness of himself and of his people. After all, such awareness would seem to include a penchant for fulfilling the two Great Com-mandments under a vast array of different circumstances and, therefore, under many diverse modes of action. It is time, then, that we considered some of these modes. In this way we can experientially both test the understanding and get the feel of apostolic contemplation-in-action. Various Modes in Which Apostolic Contemplation-in-Action Is Felt Apostolic religious contemplation-in-action as heart-awareness of God is, then, a deep good will towards God, a warm desire for God, a loving remembering of him in his people and his universe. This single basic convic-tion naturally expresses itself in a thousand different ways according to the thousand diverse activities of the apostolic contemplative. Among these thou-sand ways are the following eleven (if you can recognize them in your ex-perience, then you have, I would ~hink, the "feel" of apostolic contempla-tion- in-action): 1. Hope: a pervading sense of the worthwhileness of one's present life and work for the future; a certain fearlessness in facing radical changes within one's community amid the sudden turnings of history. "Why is everyone so depressed?" 2. Patience: St. Paul's hypornone, the strength to stand underneath and to 339 / Review for Religious, Volume 40, 1981/3 hold everything together when all seems to be coming apart and others are deserting the supposedly sinking enterprise; a kind of dilapidated, yet dedicated, serenity amid much suffering and uncertainty. An ~'old-shoe" type says: "What's the big ~panic about?" 3. Need to be Hidden in teamwork: a wanting to contribute one's best quiet-ly; and yet, in times of stress, a boldness to take on the tough job of leadership. "Tell me what you want done--and if you can't tell me, I'll tell you." 4. Passive Alertness to Others: a willingness to wait, to listen, to hear out a person or a situation; a deep respect for the individuality of others; a refusal to domineer in conversation-work-dispute; no demand for a return on love given--because of trust in the other and in God. "I've got time to listen. Relax." 5. A Senseof Being Companioned through the day (at the fourth level): never being alone because at the centei" of one's heart and of the whole world'is the beloved: a turning to God, and frequently finding him there waiting. "Why worry about anything so long as the Lord is with me?" 6. Sense of an Intimate Providence in one's life, of being cared for with remarkable delicacy: events that at first put everything in jeopardy and turmoil eventually turn out to be fortunate; chancehappenings are later seen to fit together with precision; surprises'are taken as God's special attention to a person rather than as senseless interruptions to his or her life. "Someone loves me and is guiding me to himself over this rough road and dangerous terrain." 7. Sense of Belonging to God, to the Church (his people), to the mother of God, to one's community (parish, family, neighborhood, religious order, charismatic prayer-group): a sense of finally being at home--no matter where I travel; a deep content with God, world, oneself in the midst of contradiction. "Yes, my God owns the world--now what's the problem?" (". the world, life and death, the present and the future, are all your ser-vants; but you belong to Christ and Christ belongs to God" I Co 3:22-23.) 8. Firm Conviction of Doing Exactly What God Wants at the Moment and of not wanting to do anything else or to be anywhere else: a sense of rightness (without righteousness) about one's present action; a determined sense of vocation which is nevertheless ready for change; riding hard, yet sitting easy, in the saddle. "For the moment this is where it all is." 9. Constant Hunger to Serve Others: to give them joy, to help them expand their personalities in happiness-knowledge-commitment--even though the servant (e.g., teacher, counselor) will be soon forgotten and very likely will have little'to show for his or her services. "How can I be of help without getting in your way?" 10. A Steady Sense of Gratefulness to God: for the fullness of one's life--for each person, event, knock-at-the-door; a wonder at how much God has entrusted to oneself; gratitude, the mark of maturity and full humaneness. Contemplation-in-Action "How could you be so good to me, Lord?" 11. Finding God in Others: seeing by faith that this person is beloved by God; not projecting some Christ-image on the person so that the latter is not seen for himself and is therefore depreciated, but rather discovering this new value in the person, and therefore serving him more carefully, listening to him more attentively, finding his core-goodness. "He is my brother and Christ's brother.'" 0 These eleven modes (they could be a thousand) have an inner unity amid their diversity." First of all, each is concerned with the wholeness of both the contemplative and the object contemplated. For example, hope sums up the whole past and present to send the totality into the future without a constrict-ing fear; patience serenely holds the present fragmenting situation together; hidden teamwork binds the group together and offers leadership when fragmentation or misdirection threatens; passive alertness to others offers time and support for the healing process; the sense of being companioned at the center of one's being leads into a sense of providence intimately and delicately converging all events towards a full future goodness; the sense of belonging to God-community-worm produces a wholesome contentedness which paradox-ically can issue into fierce efforts to build a better community and world with the firm conviction of doing exactly What God wants at the moment; the con-stant selfless hunger to serve others naturally builds wholesome community; and the steady sence of gratefulness to God means gratefulness to other which, in turn, produces the close unity of friendship.'2 Clearly, then, this heart awareness of God, this apostolic religious contemplation-in-action, fulfills well the definition of contemplation as the perceiving and the building of wholesomeness in the comtemplative and in the object contemplated. There is a second inner unity among these eleven modes of contemplation-in- action. Evidently, each mode is itself an attitude (an habitually lived value) which inspires and molds the.activity flowing out of it. In other words, the mode of contemplation controls the actibn of apostolic religious contemplation-in-action. But each of the eleven attitudes embodies, in its own way, a single attitude common to them all: a total accepting of all reality (God, t°Yves Raguin, S.J. (Paths to Contemplation, translated by Paul Barrett, O.F.M. Cap., Abbey Press, St. Meinrad, Ind., 1974, p. 82), stresses that "the love of God teaches us to love others for themselves., just as they are, with all their defects and with all their hopes." Here he finds common ground between Eastern and Western schools of contemplation, but also great differences (pp. 4-11). "In How to Pray Always without Always Praying (Fides/Claretian, Notre Dame, Ind., 1978) Silvio Fittipaldi, O.S;A., speaks of prayerfulness as a basic life-orientation under!ying all one's activities (p. vii). He then deftly shows how deep questioning of everyday events (pp. 11-27) and a constant wondering-longing about life (pp. 29-40) can be a praying always. These are two more modes to add to the eleven already noted. '21n his Letter to the Colossians, St. Paul, when listing the signs of Christian growth (1:9-12), ap-pears to mention five or six of these modes of contemplation in action. 334 / Review for Religious, Volume 40, 1981/3 world, self, people) and a sense of being, in turn, accepted by all reality.' ~ This attitude is a deep welcoming of all the people and events of life--an attitude symbolized when one's arms are extended wide in service and one's face bears a confident smile of trust." Now among the eleven modes, one may rise in prominence to succeed a second which then recedes to be called upon at a later time for a different situation. Though a person~may temporarily feel, for example, less hope or less sense of intimate providence, nevertheless these attitudes remain even though submerged under the new succeeding mode of, e.g., passive alertness to others. Meanwhile, the single deepest attitude of simple acceptance or welcome is being expressed in one of the eleven (or one thousand) modes. The modes, of course, vary according to the needs of the situation, the type of work being done, or the growth-phase of the contemplative-in-action. But always the single basic attitude of welcoming acceptance knits them together with expectant trust in God and his world. Could it be that this unify-ing attitude is what enables the apostolic contemplative "to pray always"? Could it be, then, that this basic acceptance of God and of his world is the ac-tive embodiment of a man's fundamental option?" The negative side of this acceptance is dramatized in the death-bed rejection of family, God, and world, when the dying person implies: "God, you'v.e cheated me consistently with this harassing world of yours and with this demanding family of mine. Now stay out of my life forever." Such basic cynicism, bubbling corrosively in each of us, can eat away the roots of apostolic religious contemplation-in-action. To face our cynicism may be to see more clearly the radical source of such ~c.ontemplation. Human Cynicism Versus the Divine Indwelling Over our contemporary culture a vast cloud of cynicism rolls, paralyzing the self-sacrificing attitude which empowers apostolic religious contempla- "Hans Urs Von Balthasar, in his article "On Unceasing Prayer" (Theology Digest Vol. 25/1, pp. 35-37), takes this basic attitude to be a readiness to hear God's word at all times in all things, events and persons. "To pray always, therefore, means to make real what is--in turning to God and to the world." For Von Balthasar, such constant prayer is kept alive by articulated or formal prayer in which it is remembered. "The books of George Maloney, S.J., sketch this weldoming attitude in various ways. Inward Stillness (Dimension Books, Denville, N.J., 1976), sees it as a loving surrender in all things to God's loving guidance (pp. 91-92) and as a heart-prayer of constant thankfulness (p. 99). Nesting in the Rock (Dimension Books, 1978, pp. 86 ff.), develops this theme. The Breath of the Mystic (Dimension Books, 1974, pp. 181-183), speaks of contemplation-in-action as a "contuition," a simultaneous awareness of the creature and of the dynamic presence of God within the creature as its ground of being; it is, then, a lov, ing affinity for all with all b~ings. ~qn his How to Pray Today (Abbey Press, St. Meinrad, Ind., 1975, translated by John Beevers, pp. 40-41), Yves Raguin, S.J., finds that the basic disposition for prayer is acceptance of the human condition. Such acceptance first acknowledges that every good act is under the influence of the Holy Spirit and then enjoys this fact amid all the ups and downs of secular activity. Contemplation-in-Action / 335 tion-in-action. In the face of mammoth social problems, contemporary man is oftencounseled: "Always watch out first for Number One, otherwise you'll be suffocated by other people's needs." The human mind and heart then con-cludes: "Apostolic contemplation-in-action is impossible." And the Lord replies within the heart of each person precisely as he responded to Peter's similar complaint in the episode involving the rich young man: "Yes; it is im-possible- without God." This complaint often takes the form of an objection: "How can I who am so aware of my own fragmentation and partialness be expected to help others to wholesomeness? Who am I to attempt apostolic contemplation-in-action?" The very formulation of this objection is a humiliating experience, yet the humiliation happens to be the first step in doing such contemplation-in- action. Tho married couple raising three young children has known from the days of the first birth that the one spouse's partiainess will, paradoxically and often humiliatingly, be the source of the other's wholesomeness. Hus-band and wife need each other's partialness to become whole, just as they need their own growing wholesomeness to lure their children to wholesome living and just as they need their children's needs tO call them to greater wholesomeness of action. Christ, knowing thoroughly the agony of bringing fragmentation to wholeness, is there to help with Cana's sacrament of matrimony. Thus, apostolic contemplation-in-action, through this sacra-ment, can be intimate to the daily routines of married life; while at the same time the seeming impossibility of marital contemplation-in-action reveals to the cynical that the heart-awareness of God and his people is pure gift. Not rarely the most cyn. ical person of all concerning apostolic contemplation-in-action is the priest ministering the sacrament of reconcilia-tion, that efficacious sign of ultimate wholeness. In the confessional, his fragmented, partial self laments: "I should be confessing to this good pe{son, not he to me. His wholesomeness comes through the more deeply he sorrows over his failures to be of help to his wife and children, his friends and co-workers." Yet as the Lord permeates the priest's absolution to heal the peni-tent, he simultaneously heals the priest precisely through the iatter's humilia-tion at his own fragmentation. The gift of reconciliation for the penitent can often contain the gift of apostolic contemplation-in-action for the priest. Somehow, in allowing God to work through him, the priest has acted beyond his own capacities as a human being and has simultaneously increased the wholeness of the penitent and of himself. But this example is not meant to imply that apostolic religious contemplation-in-action is easily acquired and done. For this basic attitude of welcoming acceptance of God and world, this heart-awareness of God and his people, animates and directs "the stretch," that continuous, disciplined action of serving, healing and challenging others beyond one's own capacities. For the gift of heart-awareness of God and his people demands that the apostolic contemplative constantly and painfully grow in generous action for 336 / Review for Religious, Volume 40, 1981/3 others. To operate beyond one's capacities in this way means to take risks con-tinually and to undergo humiliations inevitably. There must, then, be some unique source of illumination and strength within the being of the apostolic contemplative-in-action. Otherwise, he or she would fragment under the pressures and demands of such a life. It would appear that the divine indwelling of the Trinity is this ultimate source for apostolic religious contemplation-in-action. In Christ's prayer for his disciples (Jn 17:18-23), a prayer of "wholing" action, he speaks of "send-ing" the disciples, and all his believers, just as the Father had sent him so that "All may be one as you, Father, are in me and I in you; I pray that they may be [one] in us, that the world ma.), believe that you sent me." Apostolic contem-plation- in-action becomes, then, the manifesting of the Son, Jesus Christ, to the world in the apostolic actions of the contemplative. But the very action promoted by Jesus within the contemplative has also contained Jesus' mani-festation of the Father to this contemplative. As a result the contemplative's action in the world reveals both the Father and the Son. In this way, the apostolic contemplative becomes Their living glory expressed for all to see in the contemplative's maturing manhood or womanhood. Such action enables Father and Son to be present incarnately to the world. At the same time, the Spirit, indwelling in the people of God and in the contemplative, inflames the contemplative's actions so that they become more truly and fully acts of love (caritas) which simultaneously cause wholeness in others and in the con-templative. Here apostolic religious contemplation-in-action is seen to go far beyond the human capacities of the contemplative as it heals the world into wholesomeness through "the stretch." At this point, the problem of apostolic contemplation-in-action becomes more evident. Misunderstanding of it makes one feel falsely guilty for not hav-ing mystical graces of extraordinary mental vision and will-strength, for not being able physically to see Christ in the other, for not keeping the morning's solitary prayer in unbroken continuity through the day, for not enjoying fre-quent upsurges of strong consolation during work. But rather, it would seem that apostolic contemplation-in-action is the gradual and painful explicita- ~tion of the divine indwelling operative in all the contemplative's actions. It is the slow bringing-to-consciousness of the Trinity's workings within the con-templative's actions, within "the stretch." Now this gradual awareness is, concretely and basically, the apostolic con-templative's developing attitude of welcoming acceptance towards God, his people, and his world. By operating unobtrusively behind and within all the contemplative's actions in the world, this attitude leaves the contemplative's senses, mind, emotions, decision-power, and imagination free to concentrate on the particular work and the persons at hand. As a result, the contemplative is not less, but more, present to the work and the people; not less, but more, alert to their needs; not less, but more, hopeful of their expanding wholesomeness. Such total dedication, made possible by apostolic religious Contemplation-in-Action / 337 contemplation-in-action, becomes that magnificent self-forgetfulness which Karl Rahner sees as "praying always" and as beautiful surrender to God." Consequently, this deep heart-awareness of God and his people which constitutes apostolic contemplation-in-action can be a gradual expansion of the indwelling Trinity's effective presence within the contemplative's "stretch." This presence rises slowlythrough the contemplatives's whole be-ing so that his arms can go out in self-forgetting welcome to God and his world. Thus, the contemplative's subsequent actions carry ever more passion, strength, intelligence, compassion and wholesome beauty. Such con-templative action can then manifest strong love without crushing the beloved and competent service without condescension to the beneficiary. For it will in-clude the fuller action of the indwelling Trinity seeking to make all humans one as the Father, Son and Spirit are one in their own eternal wholeness of the divine family. ~6Karl Rahner, The Religious Life Today (Seabury, New York, 1976), p. 49. The" Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The White Robed Citadins of Paris M. Grace Swift, O.S.U. Sister Grace teaches at Loyola University of the South. Her mailing address is: Box 192; Loyola University; New Orleans, LA 70118. Ancient bells begin their clamorous count-down of eleven hours. A hooded nun, enshrouded in yards of creamy white wool, rises from her place on the matted rug-covered nave floor of St. Gervais et Protais Church, Paris. She mounts the steps, bows deeply before the icon enshrined on the massive altar, and with her Easter taper, lights the seven-branched menorah standing in back of the Eucharistic table. The Sunday liturgy begins as the celebrant and choir proclaim the central theme: "All you who have been baptized in Christ have put on Christ, Alleluia." During the next hour and a half people from all corners of Paris, indeed from all corners of the world, will find themselves involved in a liturgy that is uniquely prayerful, reverent, dramatic, and stunningly beautiful. For this is why this community came to be--to provide for harried urbanites a setting where they could find an oasis of prayer, where a celebration of the sacred mysteries could unfold with the leisurely, spellbinding grandeur of a true monastic milieu. The people of Paris have voted with their feet for the effort. Before the liturgy begins, the monks (roughly about a dozen) enter individually and kneel on the left side of the wide nave, their prayer area en-cased on two sides by choir stalls. An equal number of nuns, wearing the same deep-sleeved white habit enter, with only one apparent difference in their clothing: the nuns wear the capuche on their heads, while the monks allow it to hang down the back. In back of the kneeling monastic communities, the nave is filled with worshippers whokneel, like them (and very close to them), on the reed rug. Others sit on benches or chairs at the sides and in front of the altar area. In France, one may look in vain in many churches for young people at- 338 Citadins of Paris / 339 tending mass, but here, they are conspicuously evident. One willowy lad sits cross legged on the floor, proclaiming by his rigidly straight back and tucked in chin that he has dabbled in Zen. At times, many of the youths uninhihitedly imitate the profound, fetal-positioned bows of the worshipping monks and nuns. Some wear the special metal cross that identifies them as youths who have spent a week at Taiz6. A turbaned black girl peals forth the French lyrics with the sobbing overtones her tribal ancestors once used to summon dark Senegalese spirits. No guitars, no cheap gimmicks draw them there, for this liturgy is designed to meet the tastes of some of the most cultured urbanites of the world. Along with the youths, a solid strata of bourgeois Parisians also compose the congregation. Everywhere one spots nuns of various congrega-tions, as well as many men who by their nondescript blue and gray suits reveal to a trained eye that they are French priests. They, too, need the nourishment of St. Gervais. As mass progresses, a drunk ambles down the side aisle and dazedly turns 360°. With a blank stare at the congregation and a gesture of appeal with his hands he mutters, "Mes fr~res." He provides no lasting distraction, for all attention is riveted on the liturgical drama. Its magnetism lies not only in its splendid integration of prayer and majestic Byzantine-style music, but also in the witness of the monks and nuns themselves. The communities in charge of this liturgy are now called Les Fraternit~s Monastiques de Jerusalem. The monks started life under the leadership of Pierre Marie Delfieux on November 1, 1975, with the invitation and blessing of FranCois Cardinal Marty of Paris. On December 8, 1976 a company of women formed in a neighboring area near the Church of Notre Dame des Blancs Manteaux. The Rule specifically states that there never was or would be any intention of having a mixed community; each group has its own separate establishment and administration, though they do celebrate the liturgy together and share the same spirit and aims--to be monks and nuns in the city, or citadins.~ They have no pastoral, sacramental, teaching, or organized charitable commitment. Signs notify the public that for weddings and sick calls, they can contact the neighboring churches. The members of these groups aim chiefly: 1) to be present in the city and 2) to celebrate the liturgy and divine office in company with the townspeople. The liturgy being a prime concern of their existence, they take time to plan and execute it with all the artistry their con-siderable, combined talents can effect. In choosing a style of.music for their services, the leaders concluded that much of the contemporary church music was shallow, both musically and theologically. Wanting a dominant style that would manifest a global unity, 'Two articles in French give some information al~out these communities: Jean Leclerq, O.S.B., "Tendances Monastiques Actuelles," Nouvelle Revue Theologique, 10e Ann6e, No. i (January- February, 1978), pp. 90-102 and "Naissance d'une Fraternit~ Monastique ~t Paris," Carmel (April, 1976), pp. 56-66. 340 / Review for Religious, Volume 40, 1981/3 they chose Byzantine modes to accompany their Roman liturgy. With lyrics based upon psalmic and patristic sources, translated effectively into French, the simple, strong, rolling harmonies are easily mastered. The result is almost total participation by the congregation. St. Gervais boasts one of the oldest and finest organs in Paris. It is used selectively and effectively at the end of the liturgy and during special times of meditative prayer. The sisters, with beautiful, clear voices, take an active role in leading the singing, in reading, and in gathering together the offertory procession, which always includes lay people and children. An abundant use of incense in the liturgy adds even more of an aura of Byzantine mystery to the ceremony. The Fraternit6 includes several priests. For the Sunday liturgy, the con-celebrants sing, in three harmonic parts, the canon of the mass. Some other parts of the mass, sung alone by the chief celebrant, are accompanied by a background of soft, harmonic melody, hummed by the monks and nuns. At communion time, the frdres and soeurs draw together to form a half-circle about the altar, completed sometimes by lay. members of the congregation. The priests chant in harmony: "Receive the body of Christ," to which the congregation responds in the same harmonic parts: "We receive the body of Christ." A huge host, the size of an American dinner plate, is broken and dist~'ibuted to the encircled brothers and sisters. The same sung ritual accom-panies the chalice. The result is a moving evocation of a truly shared banquet. The total impression given by all the reverent and graceful movements of the mass is that this is the most important event in the lives of the celebrating com-munity- which is just as it should be. The Monastic Fraternit6s The vocation of citadin was revealed to the founder of the F.raternit6s after profound searching in prayer. The rules for community life have been developed in stages, after actual experience in communal living. The guidelines (for communal use only) are now contained in two mimeographed volumes: l) Au Coeur des Villes, au Coeur de Dieu (At the Heart of the Cities, At the Heart of God) and 2) Le Livre de Vie(The Book of Life). Abundant scriptural references in the latter remind the reader that Mary lived, Jesus taught, the apostles evangelized, and prophets and priests of old sacrificed, in the city. Christ fought the devil and conquered him in a city; the fire of the Holy Spirit descended in a city. The beloved of the Canticle sought her Lover while running about the city, and one day He will make the city his beautiful spouse. Indeed, Heaven itself is a City. "It is there that we must remain," the Rule affirms, since God himself dwells there, and thousands of his brothers work, love, weep, sweat, sing, search, struggle and pray there. The Church of St. Gervais is surrounded by all the civic bustle entailed in commerce and governmental administration. It is near the Quais du Seine where lovers stroll l and tourists buy postcards. Its metro stop is H6tel de Ville, the seat of many offices of Parisian city government. Walking in another direction, a visitor Citadins of Paris / 341 soon meets Rue Rivoli, a thriving center of cheap stores and sidewalk vendors selling anything from ice cream to wool stockings. The picturesque Tie Saint Louis, an ancient area called the Marais, and le Forum des Halles are also located in its orbit. The Rule does not lightly gloss over the difficulties of trying to live a monastic life amidst the allurements of one of the world's most beguiling cities. But, the Livre de Vie asks, "Being torn in two directions, is this not the cross?" To be able to live in the city without succumbing to its worldliness, rules of life are spelled out in the Le Livre de Vie which provide for the monks and nuns an armor of fraternal charity, interior and exterior silence, and liberating poverty. Concrete community guidelines focus upon five related points: 1) Fraternal Life 2) Prayer 3) Work 4) Silence and 5) Welcome and Sharing. Fraternal Charity The Rule never ceases to demand love, both of humanity in general and, harder still, of each other. "Only a very great love can offer the world a legitimate and fair defiance," the Livre de Vie explains. "Our vocation is to be a theophany of the love of God, a living icon of the Trinity. There is no more beautiful liturgy, no more eloquent witness, than that of fraternal love. We must live in the heart of the city the mystery of that love." Along with such a sublimely beautiful articulation of theory, the rule gives some concrete sug-gestions for achieving it: "Ask each day that God pour into your heart love for your brothers, and also to place love for you in their hearts. God can refuse nothing to a community who prays this way., ask the trinitarian God to reveal to you the secret of his unity in plurality . In order to succeed in loving, become transparent. Let yourself be known and seek to know. Knowledge opens the way necessarily to love . Do not be content to be a brother of all; be also a friend of each . Pray that the monastic fraternity be entirely translucent to the Presence of the Word, as a foyer of Light . " Prayer Designedly, the community life of prayer has both very public and very private features. Compline is said in their own oratories, but for the monks, the other hours are sung in St. Gervais, with public participation. The p~riod of evening pra~;er begins around 5 p.m. At that time, monks, nuns and townspeople begin to gather for meditative prayer, followed by the evening office. The office flows into the liturgy about 6 p.m., which finally finishes about 7:15. On Thursday night, the monks keep a prayer vigil from 8 p.m. to 7 a.m. "Pray in the night in the center of the miseries and joys of the city, where ~God has placed you, as a watchman awaits the dawn," the Livre de Vie exhorts. The founders realized that the execution of such a horarium and liturgy each day could be draining; for that reason the communities have a poustinia (desert) time during Sunday afternoon and the full day of Monday, 342 / Review for Religious, Volume 40, 1981/3 which is spent in the country outside Paris. They join Parisians in the national custom of taking a grand vacance during the month of August. Work To support themselves, the members of the Fraternit~s must take jobs in the city. Guidelines demand that their work must be truly useful, prayerful, well executed, and bear witness to their professed poverty. In line with their vow of obedience, their job is chosen in consultation with the prior and council of the community. No job may be taken which could alienate or destroy their religious equilibrium. By a deliberate option to work only part time, they hope not only to free themselves for liturgical participation, but also to manifest to an acquisitive society their own disinterest in amassing wealth. Though they take menial jobs, there is no political aim or thrust to this option. "Ni Marx, ni Keynes, ni Mao. mais Jesus," declares the Livre de Vie. They are to have no role whatsoever in political life, since in that arena, divisions, confronta-tions and compromises are the rule of life. Instead, they are to manifest the Gospel of Peace in the polis by their lives of justice and truth. This alone is their "political" role. However, in an elocution to the community, Cardinal Marty urged them to be "revolutionary"-- but revolutionary in fidelity to their monastic commitment only. Silence To combat the noisy assaults of city streets, with their roaring, swirling masses of buses, autos, motorcycles and scurrying citizens, the monks and nuns are urged by rule to drink deeply of the wellsprings of prayerful silence: "At work, in the street, in your comings and goings, in the public transport, in the midst of the brouhaha of the city, carry interior silence with you. Take, each day, large expanses of silence, and when the evening comes, meditate on your couch in peace and silence. God lives in you; listen to him." Welcome and Sharing One purpose of the Fraternit~s is' to provide an enclave of such silence and peace for other Parisians. Guests are welcomed to full participation at the silent dinner served at their flower-bedecked wooden tables. In contrast to ~normal French custom, no wine, and little meat are to appear at the table. Round loaves of thick crusted, substantial bread form an important part of their diet: Though visitors are welcome, there are definite limits placed upon thepenetration of Paris (and the world in general) into the horarium of the monastic community. Afternoons are for lectio divina. The Livre de Vie tells the entering candidate to leave aside his address book, and to give up once and ~f for all shows and cinemas. Television has no part in their life, but a summary of the day's news is read at breakfast from the newspaper. Citadins of Paris / 343 Life-Style Guidelines for the community actually allow for a diversity of life-styles and a diversity of relationships to the community, within limits. However, only those who agree to follow the Livre de Vie may make final profession. Presently (1980) the Fraternit~s have the status of a pious union. After a postulancy of three months and a novitiate of two years, a candidate makes temporary profession "entre les mains" (between the hands) of the prior. After a period suitably long to discern a true vocation to the life, the bishop of the local church receives the perpetual profession of vows of the candidate in the local church, for the universal church. The coule blanche, the liturgical habit, has many sacred significances. It reminds the wearer of his white bap-tismal garment when he dons it. Its radiant whiteness recalls as well the Transfiguration and the angel on Easter morn, who wore a garment white as snow. The Ancient One in Daniel's vision had snow bright clothing, and a man in dazzling robes appeared to Cornelius in Acts. At home, the monks wear a short, blue hooded smock, topped by a wooden cross suspended from the neck. The latter is also worn with their street clothes. The sisters, like many other groups, have types of non-liturgical dress that vary with their jobs and mode of life. Several wear floor-length blue habits, veils and capes in the streets. Others wear the simple clothing of working women. Spiritual Wellsprings The founder acknowledges his debt to many traditions in developing the spirituality of the Fraternit6s: to Benedict, Dominic, Augustine, Theresa of Avila, the Early Eastern Fathers, Charles de Foucauld, and above all, to the first Christian community described in Acts, as well as the fraternity immediately surrounding Jesus Christ himself. The Livre de Vie and Au Coeur des Villes are liberally enriched with quotes from sources as widespread in time as St. John Cassian and Catherine de Hueck. Believing that communal self-sufficiency in spiritual matters is ossifying, members are urged to nourish themselves on outside resources. The candidate is encouraged to spend a week at a school of prayer at Troussures, France, and make a retreat at a monastery such as St. Benoit sur Loire. Finally, a month-long desert experience at a place like Assekrem, Morocco, is encouraged. Future Plans It is quite evident that this group has tried to proceed every step of the way attuned to the promptings of the Spirit. The Fraternit6s have been invited to bring their type of monasticism to various cities. So far, they have accepted one invitation: under the priorship of Bishop Michel Marie Darmencieo, a member of the Fraternit6, they now are situated at St. Victor's Church at Marseilles, the scene of a monastery established by St. John Cassian. By rule, the community is forbidden to own property or t6 build anything. Wherever they go, they must rent their dwelling place. Into whatever city they do go, ~i44 / Review for Religious, Volume 40, 1981/3 ~they will enter with the purpose expressed in the explanatory sheet distributed in St. Gervais; to "experien.ce the difficulties, alienations, struggles, work, constraints, fatigue, noise, pollution, pains and joys, the sin and the holiness" of the city. Wherever they go, they likewise bear with them the spirit expressed in the Livre de Vie: "Do not forget that the community where you live is the privileged part of the universe where you are to situate yourself. May your monastery be first of all a part of the world where there is life, where love is shared, where joy, work, fervor, praise and peace are to be found. As at home, so also in the world. Reveal and find God in the heart of the world; remember its first beauty and anticipate its happiness to come. In the desert of the urban world may your monastery be an oasis of peace, prayer and joy; an epiphany of Love." On the final page of the Livre de Vie, Psalm 136 is transcribed: . If l forget you Jerusalem, Maymy right hand wither. One does not easily forget a liturgy at St. Gervais in communion with Les Fraternit~s Monastiques de Jerusalem. End of Drought 1 half awoke last night And wondered if I'd heard Soft whisperings outside my window. 1 was about to go back and continue my dream Then 1 stopped--and listened again. Yes, it was true A gentle rain Soft falling on my lawn. The bone cracked earth and croaking grackles Could drink again. It was a stealthy rain Loathe to intrude on the silent sleepers. Then in the morning it blew full blast And blessed the farmers and the flowers. Sr. Mary Margaret O'Grady Holy Ghost Convent 301 Yucca Street San Antonio, Texas 78203 Transfer to a Contemplative Community Marie Beha, O.S.C. Sister Marie's last article in these pages, "The Discernment of the Contemplative Vocation," appeared in the January 1981 issue. Her address remains: 1916 N. Pleasantburg Dr.; Greenville, SC 29609. These very days of your transition are perhaps the time when everything in you is working at him. Rainer Maria Rilke Though the changes in religious life consequent upon Vatican 1I are still too recent for adequate evaluation, they are beginning, at least, to come into the focus of observable patterns. One of these is the phenomenon of transfers from one religious congregation to another. A small but significant number of religious have opted to remain in religious life, but to live out their vowed commitment in another community. Perhaps this .emerging pattern will have something important to say about the future of religious life itself, and about the kinds of communities that have a future. However, any such speculation seems very premature at this point. What is immediate is the process itself, and what it means for individuals and for their communities. A few workshops have been devoted to this process of transferring, and several articles have appeared describing some of its pains and joys. But, for the most part, what has been presented is the movement from one apostolic congregation to another. The present article wishes to focus on transfers from an apostolic community to a contemplative one, a process that relates not only to the transfer phenomenon but also to that growing concern for prayer, and 345 346 / Review for Religious, Volume 40, 1981/3 especially for contemplative prayer, which has been one of the most hearten-ing aspects of the contemporary renewal of religious life. Transferring from one apostolic congregation to another has its own dynamics, quite distinct from what is involved in making the transition into contemplative community life. Failure to appreciate this difference makes it more difficult for communities and for individuals to cooperate with the promise and to evaluate the phenomenon. At the same time there are elements common to any such transferring--questions, for example, of the danger in-herent in the change, the discernment of motivation, as well as the paschal grace of such uprooting and coming into new life. It is the purpose of this paper to present some of these aspects as they are experienced in unique ways by the "contemplative transfer." Dangers and Difficulties To begin with a warning is only appropriate when there is real danger and when the danger may not be immediately evident. Such seems to be the case in regard to transferring. The process of transfer can be dangerous and the danger remain somewhat hidden, since the holiness of the objective may obscure a faulty theology undergirding the process, some confusion about growth in prayer, along with some elements of escapism and/or mixed motivations. The consequences of transfer can be as serious as the loss of religious vocation for the individual and the disruption of peace for both communities involved. Faulty theology may present the contemplative, monastic community as a more "perfect" form of religious life, even downplaying the importance of apostolic involvement as "too worldly." Since any vocational choice can only be evaluated in terms of the person choosing, speaking of an objective "state of perfection" seems to miss the point. Just as religious life itself can be termed a more perfect state (even in the Vatican II terminology ofPerfectae Caritatis) without implying that it would be so for any particular individual, so too, could some such judgment be made about contemplative life. But what is "~ important for the individual to consider is what is better for himself, not what is "more perfect" in the abstract and the general. Moreover, a spiritual theology which rests on the assumption that "one must always do the more perfect" is doomed to run into danger on the rocks of human limitation. Such perfectionism threatens strain and excessive preoccupation with self, neither of which fosters a contemplative spirit. Even for those who are immune from such a false theology, there remains a possible confusion about development in prayer. Sometimes a call to contemplative prayer is translated into a call to monastic life--with conse-quent loss.for the whole Christian community. The transition from a form of prayer that is more active to one that is more passive is a difficult time for anyone. Thomas Dubay has called this the "crack" period in religious development, and it may be compared with the difficulties and crises that are Transfer to a Contemplative Community part of any of the transitions from one life-stage to another. Such critical times do not provide the stability that makes possible good life-choices. Growth into a more contemplative form of prayer is actually part of the development that can be considered "normal" for most persons who are serious about prayer. It says more about the munificence of God's gifts and his desire to be one with us, than about any need to change communities. The latter is a very different kind of call and consequently, one that needs to be discerned separately. Transferring to a contemplative monastery during a crisis time in prayer might mask a reluctance to face the difficulties of persevering in prayer during times of dryness. Individuals may imagine that once they are enclosed, distractions will disappear and consolations will return--in abundance. They will be quickly disabused of such hopes in the everyday of monastic living. Even the prospect of having ample time provided for prayer will prove to hold its own challenge. For "more time" can also mean "more demands": more awareness of distractions, more painful dryness. Add to this all the unsettle-ments that are bound to be part of such a radical adjustment as transferring and prayer may well prove to be even more difficult than before. Similarly, any secret desire to escape the challenges of renewal or to insulate oneself from painful community relationships will be tested in the closeness of contemplative community. Unfortunately, some religious seem to equate monastic religious life with the kind of structured life in community that prevailed before Vatican II. So the desire to transfer can spring from a search for a more compatible expression of apostolic religious life, rather than ~t'~a genuine contemplative vocation. In reality contemplative communities have been just as much affected by Vatican II renewal as have apostolic congrega-tions. Changes, for example, in the living out of enclosure have caused just as many painful tensions as have adaptations in apostolic involvement. Struc-tures have developed in both forms of religious life and will continue to do so. Renewal requires participation, not escape, no matter where one is called to live. Nor does a transfer necessarily ease the tensions of community relation-ships. On the contrary, living in the close, everyday proximity of enclosed community may only heighten such tensions. Spending all one's days with the very same people, in a restricted area and with a limited sphere of activity can never provide escape from the interpersonal. "Contempla(ive community" actually requires a well-developed capacity for sharing life with others, including a delicate balance between intimacy and a respect for solitude which enables one to live with others in a silence that communicates life. In a similar way, an authentic call to transfer is anything but an escape from apostolic involvement. On the contrary, what will be needed is a vibrant desire to be given to and for the sake of others, joined with a faith that is strong enough to translate this call into an everyday service that is not sustained by any immediately tangible results. So if a person is dissatisfied with the :348 / Review for Religious, Volume 40, 1981/3 results of his apostolic work, it would be foolish to try and escape into the even less satisfying life of faith that is the "labor" of the contemplative. And if anyone hopes to find a variety of stimulating options within the everyday tasks of contemplative community, he will be rapidly disillusioned. Even the more plausible motivation of resolving a conflict between prayer and activity can speak more of escapism than of genuine call. Vocation is not discerned negatively, but only through such positive signs as a genuine desire for a life of prayer (not just more time for prayer) and a belief that this self-gift will bear fruit in and for the Church. Such positive criteria for discern-ment will be presented in more detail in the following section of this paper. These, then, are a few of the hidden dangers rising from faulty theology, a confusion about growth in prayer, and tendencies to eseapism, which could prompt an individual to transfer for the wrong reasons. Still to be considered are some of the real dangers involved in the process itself both in terms of the individual and of the communities involved. When a person professes vows, the commitment is made to God, but it is made within the context of a particular community, and this communitarian aspect is not to be changed lightly. Though made by man and so changeable in itself, life in community embodies a call that is divine and eternal. In all its particularity, community gives a specific form to vocation. While not of the essence, still this form may be a very important, even necessary, condition for vocation to grow and flourish. Consequently, changing from one community to another risks undermining the stability of the individual's commitment. If the new community does not provide the hoped-for environment, return to the former one may prove to be impossible and so a vocation may be lost. Other risks inherent in transferring center around the extent of adjustment which will certainly be profound. "Culture shock" is almost inevitable. Even though the "natives" of the adopted community speak "English," still new values, different associations will make it difficult to discover the meaning of words and actions, of response, and of nonverbal communication. The result will be a feeling of lostness and confusion that cannot be met by something as simple as asking questions. For there are no words in which to phrase the ques-tions, no answers that make sense. There may even be an unnerving lack of awareness that something has been "misunderstood" until confusion has deepened into a cloud as indefinite and suffusing as fog: Similarly homesickness for one's community of origin can be even more profound than the feeling that accompanied one's first leaving home for the convent. For the home that is now being left has claimed more of one's adult life and so has called for a freer choice, a more committed response. To leave ~one's family for .the sake of forming new life-bonds is part of the naturalpro-cess of growth and development. But leaving the community of one's first choice for another is not so natural, and the consequences are often profound and disturbing. In the process a certain spirit of criticism can develop. This may even bea necessary part of discernment as one reevaluates call and response, one's own Transfer to a Contemplative Community / ~149 vocation and that of both communities involved. But such critical reflection can become a pattern of thinking that keeps one on the periphery, "watching" and judging way beyond the period when this stance is necessary. This spirit of uninvolved criticism chips away at commitment and makes participation in community impossible. Such are a few of the real dangers involved for individuals who are con-sidering transfer'ring. What are the risks for the communities? Loss of membership in the original community is one obvious area of concern--not just the obvious matter of a person leaving this community to join another. What may be far more painful is the kind of vocational questioning that can arise among other members of the parent community. Such reevaluation may be wholesome, if it leads to renewed discernment of and commitment to one's own vocational choice. But it can also be weakening if it simply adds to diminished morale, feelings of hopelessness and that sense of disillusionment that plagues so many during times of transition. Similarly, the community receiving the transfer can have its peace dis-turbed if the new member, already a formed religious, brings along an incom-patible spirituality together with an undocile mind and heart. Within the closeness of contemplative community, such lack of harmony can be pro-foundly disturbing to all, with consequent loss of service to the whole Church. Such are the dangers in~,olved, both for individuals and for communities. The difficulties are real; the cost is certainly not minimal. The basic question is, then: Is transferring worth theprice? Are the real risks offset by still greater advantages? Are there compensations for the dangers? Yes, if transferring ac-tualizes a more personalized call-response, leading to still deeper commit-ment. When such is the case, not only will the individual find fuller life in the Lord, but both communities involved will also be enriched; such is the unity of all members in the one Body of Christ. The whole question of transferring, then, seems to hinge on the validity of this new call-within-a-call. Theologically such development is possible since the only absolute fidelity in this special covenant relationship is found in a God "whose love is everlasting." The response of any individual can only par-ticipate in this love through an ongoing "creative fidelity" aimed at fashion-ing all life's choices in the light of an original baptismal commitment. The direction for such responsiveness will always be toward greater specificity, a more personal love. Though this ongoing response will be shaped within the context of a particular community, this form, while remaining important, is still only conditional. It may be changed, if this will serve to realize more closely one's first commitment t6 the Lord. Particularly, then, for our present purposes the issue revolves around discernment of an authentic call to transfer from apostolic to contemplative life. Discernment an Authentic Call to Transfer What might be some of the signs that one is being called to deepen one's ~i50 / Review for Religious, Volume 40, 1981/3 baptismal commitment by transferring religious profession from an apostolic congregation to a contemplative community? Here we shall suggest a few of the practical ways in which the traditional vocational criteria of desire, right motivation, and ability to live the life, are evidenced in the case of a proposed ttransfer. \ A long-term desire for contemplative life seems one of the clearest signs that someone should undertake the risks of making a transfer. In many cases, this desire was already present at the time the individual entered religious life but, for a variety of reasons, it was never actualized. Circumstances may simply have made it impossible; ignorance or poor advice may also have con-tributed. So the desire was put aside, perhaps completely forgotten. Profes-sion was made, and that commitment lived out wholeheartedly and with joy. But years later the desire for contemplative life reappears. Sometimes it is recognized as a familiar part of one's past; sometimes it comes as a new and surprising idea with recognition only following later. In either case, such con-tinuity with the past provides a sense of direction in the unfolding of one's per-sonal salvational history. Even when.the desire for contemplative life is not remembered or recogniz-ed as part of one's past, at some point in the present the emergence of this desire becomes so strong that it can no longer be ignored. When first en-countered consciously, the desire is more often a matter of wanting to live out contemplative values rather than a careful comparison/choice of active-i verSus-comtemplative community. A whole life devoted to prayer, supported and challenged by a community of other "pray-ers," by solitude and silence, combined with a very simple, even austere style of life: these are some of the values that become increasingly important. As desire for them grows, so, too, does the longing for a way of living them out more fully and completely. At first this may be met by providing more time for prayer, arranging to live in a prayer-centered local community or one which is experimenting with a simpler way of living. For some, such restructuring of life-style is the answer; for others this is not enough, and the desire continues to grow. A period in a House of Prayer may be another option and, once again, this may provide the right balance of prayer and active apostolate for certain individuals. For others, the quest must continue simply because the desire for a purely con-templative life continues, increases, and must ultimately be met in life. This longing for a way to live out contemplative values may lead one final-ly to a moment of realization and choice. Apostolic religious life can no longer ~provide the support, stimulation, structure for the kind of contemplative life to which the religious feels called. And at this point, transferring becomes a matter of vocational decision. Such recognition is eminently paschal, filled as it is with the painful realization that one must leave behind his "homeland" and "pass over" a desert of unknowns. Yet there is also joy, an anticipation that what lies ahead promises more life, deeper peace. Even the pain of leaving the congregation of one's first profession is somewhat tempered by the realization that unless he Transfer to a Contemplative Community had given of himself there, had truly identified, there would be no loss now. Nor would there be much hope of future success. This experience of having been fully part of one's original congregation, of having found peace and joy in community there, is almost a presupposition of any authentic call to transfer. Someone who has not been happy originally probably will not find any more satisfaction in contemplative life. On the other hand, an individual who has known what it means to give himself to community and in community may come to realize that another successful identification is possible, even though it will be made with some pain. This returns us to the whole complex question of motivation. Why should an individual who has already made profession consider transferring his com-mitment to a contemplative community? In the preceding section we examined a whole series of false motivations, including poorly founded theological prin-ciples, escapism, and an inadequate understanding of contemplative life. These need to be confronted, not in the safety of abstraction, but in the reality of one's own life-experience, and with the realistic help of others who know the individual and both forms of religious life. Of even greater importance is the discerning of positive motivation, since a mere lack of obstacles does not give clear indication that a person ought to go ahead in a certain new life direc-tion. Vocation is positive call, not just an absence of negative criteria. To ask the "why" of one's motivation is important and fruitful but only so long as one keeps in mind that the "answer" cannot be found by adding up worttiy reasons, for, in the last analysis, human motivation remains mystery. It can never be known in its totality, with certainty. The reasons we give are, at best, approximations, and the final answer to the "why" is found only in the living out of the decision. Having recognized that a list of reasons never adds up to certitude, still it can be an indicator that an individual should risk the time and energy of a fur-ther discernment in actual life. Very often the "why" of a transfer can only be phrased in an unsatisfying "because, somehow, I can do nothing else." Such an experience of almost necessity, of inability to do anything else with one's life until this pressing question has been answered, may be an uncomfortable, but true indicator of basic motivation. Such necessity, though, is not a matter of compulsiveness, but rather of a freedom that grows, once the internal logic of choice has been admitted and acted upon. A person may come to discover that his whole movement of life has been in the direction of contemplative vocation, though the surface geography of his activities has been quite different. These very differences may even have been unconscious protest. Such, for example, is the case of an individual who has been a strong advocate of apostolic spirituality, of social involvement, of variety in ministries. All the while, what the person has been seeking on the deepest level, is a way of giving himself completely to the Lord. All the above are real ways; all have been tried. But all still leave something "wanting." "How can I be more giving?" becomes less of a question to be considered. Now it demands an answer that must be made in life. ~52 / Review for Religious, Volume 40, 1981/3 Traditionally, someone entering the monastery is asked, "What do you seek?" If the first answer, not just in liturgy, but in life is "The Lord," then there is good hope that what is being sought will be found. This is not to say that the person considering transfer has not already "found the Lord." But, like the good Christian who considers religious life just because of his previous discovery of the Lord, so too the individual who seriously considers transfer should only be desirous of greater union, a kind of intimacy that, for this par-ticular individual, seems more realizable in contemplative community. Put in still more concrete terms, someone who is already a religious may apply for a transfer because he experiences a desire to give prayer an absolute priority of time, energy, life-focus. In apostolic religious life, consideration of the needs of others, and of one's response to these needs, must always be cen-tral to discernment; this seems to be the meaning of apostolic spirituality. In monastic life, however, the central concern is the totality of life of prayer, and it is this dedication to prayer which becomes one's service to others. Consequently, the desire to give oneself to others through total dedication in prayer is central to any discernment of contemplative vocation, and this becomes even more critical when there is a question of transfer. This is because the person desirous of transfer has already internalized a spirituality of active, direct service, and his transition to a quite different orientation may not come easily or quickly, But unless an individual can come to see silence, solitude, simple manual work, austerity of life-style as contributing to a life of abiding prayer, and further, believe that personal prayer, lectio and liturgy are one's own call to building up the Body of Christ, then contemplative, monastic life will seem empty and fruitless. Moreover, such belief cannot re-main an intellectual assent, nor even an abstract faith-value; it must become personal conviction and motivation for life. Ultimately, then, desire and motivation are just the beginnings of discern-tment for a contemplative vocation. Only by living the life can the presence or absence of God's enabling grace be discovered. So let us conclude by sug-gesting some of the areas which will be particularly relevant in the life-testing of a call to transfer from apostolic to contemplative religious life. Will the potential transfer-person be able to go beyond the initial obstacles of radical adjustment with all its attendant anxiety, of separation from the original community which has provided so much of his identity and emotional support? Put in more positive terms, will the person, first of all, "survive" the transfer? For some, the culture shock, already alluded to, is so severe that there is consequent loss of health or debilitating emotional disturbance. And this, not just in the first crisis of adjustment, where it might well be expected, but increasingly as time goes on. When this happens, life experience leads to a negative discernment. On the contrary, when the Spirit is truly inspiring a person to make the transfer, then, despite the pain, growth will occur. Radical adjustment, separation anxiety, culture shock will all be in the service of conversion. The Transfer to a Contemplative Community / 353 individual will grow and grow in contemplative ways. A new identity will begin to emerge when the more familiar response of teacher, nurse, "member of." are no longer applicable. There will be a new appreciation for one's unique giftedness as person, simply because one is and one exists as a special expression of the Father's creative love. Growth will also occur through positive identification with the new com-munity. Ac.ceptance takes time but gradually new relationships will be formed, an individual will fit in, and his suitability for the life will be confirmed by the response of the community. What begins in strangeness will end in familiarity. For example, enclosure will no longer be a matter of adjustment, perhaps of difficulty, but will evolve into a simple means of ensuring the kind of solitude necessary for prayer. Prayer, in its turn, will grow and deepen. The regular praying of the Liturgy of the Hours in choir will no longer be unfamiliar ritual, nor frequent "interruption," but regular nourishment and opportunity for praise. The simplicity of the life, far from being monotonous, will lead to peace, making possible a "richness" of response that can only be sustained within a somewhat austere life-style. All of this, however, takes time. It requires effort on the part of the one who transfers; it requires also acceptance and assistance on the part of the community. Above all, it requires the empowering grace of God's call. When all of these are present, and when the passing of months and even years has allowed for a new identity to be formed, then the transferred person will final-ly come to recognize himself as a contemplative, a member of his new com-munity. The past will merge into this new present and integration will occur. For example, former skills and talents will find new expressions or will be sacrificed, "counted as nothing," in view of something still more worthwhile. Painful parts of the past will be healed; grateful remembering will allow all that has been to be incorporated into the present and open the way to the future. In short, adjustment will make way for gradual growth, and this growth will be in the direction of incorporation into the new community. When this occurs, the transfer will have been accomplished, and a new identification will have been made. The individual, as well as both communities, will be enriched, because, whenever life is lived more fully, the w.hole Body of Christ is vitalized. Let me conclude with a comparison. Among the old Irish monks, the grace of martyrdom was described in three ways: the "red" martyrdom of shedding one's blood, the "white" martyrdom of desire to give One's life for the sake of the gospel, and finally, the "green" martyrdom of exile, of pilgrimage and ac-cepted separation for the sake of new life in Christ. The transferred person may well find the grace of this unique vocation expressed in the hope-filled "green" of separation from what is familiar, good, loved, for the sake of greater union-- in contemplative community. The Right to Solitude Roman Ginn, O.C.S.O. Father Ginn, a monk of Gethsemani Monastery in Kentucky, has been living as a hermit in Latin America for the past fourteen years. His last article, "The Ladder of Prayer," appeared in the January, 1980 issue. Father Ginn's marling address is: Apartado 44; Huajuapan de Leon; Oaxaca, Mexico. The renewed interest in hermitical life during the last three decades should not be viewed with alarm but as a rediscovery of one of the first and most traditional forms of contemplative life. This rediscovery is taking place at a time when men are becoming more aware of their essential needs and rights. Speaking in the Music Council assembled by UNESCO, the violinist, Yehudi Menuhin, declared some twenty years ago that silence is one of man's princi-pal needs and concluded: "I hope that the right to silence will be recognized as being as important as the right to pure water and air." But the same claim should be extended to solitude. For if man is a social being who cannot develop as a person in perpetual solitude, in a very true sense he is also an un-social being who experiences the impersonality and artificiality unavoidable in relations with others (excepting perhaps with those who form his intimate cir-cle) as a kind of violence. The person's relation with society is problematic and neither his need for communication nor for solitude can be left unsatisfied without damage. But how can solitude be called aoneed and a right? Neither primitive peoples nor children feel any such need. But this is because they do not see it as a positive value but as isolation. Even the ea,rly Hebrews missed its positive side. They regarded solitude as an evil, a co~nsequence of sin, and promised God's special protection to those .moist exposed to it: the poor, widows, strangers and orphans. The Greeks however attained a positNe view of it. The hero of the Greek tragedies lives in a solitude that is both a condemnation and 354 ~ The Right to Solitude / :355 a privilege. Sophocles, for example, presents Oepidus as passing from a period of painful isolation into a new form of solitude that has something divine about it. But even if the Hebrews never escaped from a negative concept of solitude, they discovered the key to its understanding as a positive reality. For they gradually realized that each must 'learn to separate from the collectivity and face God and his will as an individual as well'as a member of society. They also saw that God could call some individuals to positions of confrontation with society which would force them to live in isolation. But they never managed to transform this isolation into a privileged situation and a means of closer union with God. So, without grasping the value of their discovery, they passed on the secret that man's development as a person is somehow connected with his ability to temporally break his ties to society in order to take possession of himself as a unique reality, an individual and responsible I. They present Jeremiah, for example, living through an isolation he deplores without know-ing how it is slowly transforming him from a timid, village youth into God's iron, ~ The oriental religions appreciated solitude as something positive long before the coming of Christ. Early Buddhist texts are full of its praise as a means of spiritual development. Even though Buddha himself later prescribed communal life for his followers, he never lost his esteem for solitude. In a statement preserved by the Itivattka, for example, he says: "O monks, have your dwelling and delights in solitude. Rejoice in solitude, dedicated to mental calmness in the depths of your selves, without forgetting to meditate, penetrated .with intuition; seek your dwelling in desert spots." The Udana records the story of the monk Bhaddiya who lived in a mango forest. Passersby had often heard him repeating over and over: "What happiness!" When they told Buddha about him, he called the monk and asked for an ex-planation. Bhaddiya replied: ¯ Sir, before, when i was a layman and enjoyed royal power as the father of a family, I had guards distributed both inside and outside my palace . And in spite of the fact that I was protected and safeguarded in such a way, I lived tormented by fear, restless, suspicious, frightened. Now, sir, wherever I find myself in the woods, under a tree or in a solitary spot, even though I am alone, I live without fear, tranquil, trustful, without trepidation, unworried, in peace, with whatever others give me, with my mind as free as a forest animal. This is why I repeat: "What happiness, what happiness." The poetic sections of the Buddhist canon love to use images of forest animals to describe the advantages of the solitary life. "Like a lion that over-comes everything, that wanders victorious as king of the forest, visiting its most distant corners and unfrightened by rumors." The solitary individual is likewise compared to the elephant and rhinoceros. The localities chosen by the first followers of Buddha as most apt for the pursuit of their end are another indication of the positive value they saw in solitude: mountains, forests, caves and cemeteries. 356 / Review for Religious, Volume 40, 1981/3 When Christian monasticism appeared in the mid-third century, it manifested a similar love for solitude, inspired of course by Jesus' example (See Mr. 4). Like their Oriental brothers, the Christian monks regarded it as the mother of the spiritual life. Cassian felt that normally the more solitude a monk had, the greater was his perfection.He put his third conference on the lips of Abbot Paphnutius, who lived in such inaccessible places that even other hermits "only with great difficulty caught a glimpse of him every now and then." Such a man was fittingly surnamed the Buffalo. But the fact that most of the praises of solitude in the early Church originated with monks (or ex-monks like St. John Chrysostom) does not mean it was something that concerned them alone. If they exploited it more than others, it was only because in general they took Christian life more seriously, and experienced the positive role of solitude in its development. Their appraisal has been confirmed by modern philosophers. Kierkegaard among Christian, and Nietzsche among non-Christian thinkers strongly stress the importance of solitude for personal development, If they exaggerate, this is only a perhaps necessary reaction to modern society's fear and devaluation of solitude. Nietzsche makes it the supreme value, one indispensable for the growth of all others. For a Christian it can only be a means, even though one - greatly neglected today. As the Greeks saw and the Hebrews sensed without clearly understanding, solitude reveals man's deepest self to him making it possible for him to become aware of his interior resources and discover meaning in his life. Because of its value in helping the individual pass from the suggestion of the collectivity to the liberty of maturity, it is a basic human right that must be carefully p~eserved. For the Christian it is also the entrance into that most sacred and secret .region of the person--his interiority--where union with God takes place. As St. Augustine loves to repeat, God is in the most intimate part of us. He is more truly within us than we are. Even after one has experienced enough solitude to develop into a mature person, periods of it will continue to be necessary, during which one's self-possession may be renewed. Otherwise a gradual self-alienation can set in that will prevent the individual from entering into deep and lasting communion with others and will allow him or her to sink into the negative solitude of isola-tion. Positive and voluntary solitude is a good way to prevent negative solitude. Such periods of solitude should not be used to sleep or simply rest in, but to feel out one's roots actively and become more one's true self before God. Only by doing this will the individual again become fit for fruitful rela-tions with others. There is al~;ays a danger however that we will turn solitude into an ab-solute, and be tempted to stay there. This would not be right, for God calls very few to follow in Abbot Paphnutius' footsteps. Too many buffalos would upset the Church's spiritual ecology. The ideal in most Christian lives will always be a happy balance betw~ei~ solitude and s6ciety, as Jesus himself lived The Right to Solitude / 357' it. To stay longer in solitude than God wills can lead to spiritual sterility. But after all the danger of overstaying one's time in solitude is not great. For, as many who have attempted hermitical life during the last thirty years have discovered, if the solitude is real, it will become unbearable for someone who does not belong there. As one of the Desert Fathers remarked: "The desert vomits out those whom God has not called into it." Covenanl The Father knocks at my door seeking a home for his son: Rent is cheap, 1 say. I don't want to rent. I want to buy, says God. I'm not sure 1 want to sell, but you might come in to look around. 1 think 1 will, says God. I might let you have a room or two. 1 like it, says God. 1'11 take the two. You might decide to give me more some day. 1 can wait, says God. I'd like to give you more, but it's a bit difficult. I need some space for me. I know, says God, but I'll wait. I like what 1 see. Hm, maybe 1 can let you have another room. 1 really don't need that much. Thanks, says God. 1'11 take it. I like what 1 see. I'd like to give you the whole house but I'm not sure-- Think on it~ says' God. 1 wouldn't put you out. Your house would be mine and my son would live in it. You'd have more space than you'd ever had before. 1 don't understand at all. I know, says God, but 1 can't tell you about that. You'll have to discover it for yourself. That can only happen if you let him have the whole house. A bit risky, 1 say. Yes, says God, but try me. I'm not sure-- 1'11 let you know. I can wait, says God. 1 like what I see. Margaret Halaska, osf On Being a Superior Daniel F. X. Meenan, S.J. Father Meenan resides in the Jesuit community of 3601 Lindell Blvd.; St. Louis, MO 63108. Though it may seem strange, .I would like to begin a treatment of the role of the superior by reflecting for a bit on the phrase we so often use, "Thy will be done." When prayed, as in the Our Father, does it make any sense at all, when you think about it? Is there, for instance, some ,super-God" to whom the prayer is addressed, asking that he take care of God so that he makes sure that God's will gets done? Or maybe God doesn't know what his will is, so we pray, "Hope you find out." Perhaps God is in a struggle, so that our prayer is equivalently, "Hope you win!" In other words, this phrase doesn't make much sense--if you just take it at its face value. But I think that the phrase does begin to make sense when ! begin to realize that, in using those words in prayer, I've taken a stand. Whether I join my will to his in prayer or not, his will is simply going to be done. What I am saying when I use those words is, "I want his will to be done. I 'want in' on the whole process. I want to be involved." And so there is a commitment of myself to the project when I say, "Thy kingdom come. Thy will be done." Then the prayer begins to make sense because it takes me from the luxury of being a bystander and puts me right in the middle of things. It begins to make me hungry that his will be done. And then, in truth, it becomes the prayer of my heart. Then it becomes a real prayer--and a fruitful starting point for a reflection on the role of being superior. The problem is that the words come too easily. The problem is that I have grown up with the words, and I lose track of them, of what they say. The problem is that I have said them too often. I fiave gotten used to them. And so they lose the force they should have: that there is a great project afoot, and I want to be involved in it. And this, basically, is what this article on the role of 358 On Being a Superior / 359 / the superior is going to be about: God's will for the person who is superior in t the exercise of the office of being superior. For purposes of this article, I don't care about the sociology of leadership. I don't care about the psychological dimensions of community. And I certainly don't care about the canonical details of implementing the office. What I do care about is the~spiritual a___.__~sp.e__~c_t 9 fob_ei_.o.ng s__~up.e~r_ior, of getting a feel for the role of being a superior. I care about the conviction that one has in exercising the office of superior. Conviction is going to involve feeling, precisely because one's whole person is involved in the truth of what he is saying when he speaks or acts from conviction. What I would hope to evoke in the course of this article is a conviction, a felt truth, that locates the person, invests the person, identifies the person in what he knows. To this end, I would invite the person who is superior to share with me, through these pages, in a meditation. I.f we are going to make a meditation together, we ought to have a "com-position of place." For this, I have chosen Peter at the lakeside, after the Resurrection, when, according to John's gospel, Christ said to Peter, "Feed my sheep'." Just before this, he had asked Peter, "Do you love me more than these?" Isn't it a shame how cheap we have made the word "love" today? What does it mean to say, "I love you more than these"? The question is important because what is at issue is the building of a life on the love of God. But how do we know if we do love God? Is our confidence in our love go-ing to come out of our feelings? Well, for most of us, God isn't "real" enough for us to have very strong feelings about--except rarely. And probably in those moments, often enough, the individual is deluded. In point of fact, most of the days of my life, I don't feel love for God. How do I know, then, if I love him enough to be able to build a life on love? t/~ I f I love, I will do the work of love. I f love is there, the fruit of love will be there. If I am concerned about the things of the Lord, about him and his kingdom and his service and his glory, then I know I love. I don't care what I feel. I know I love, because the fruits of love are there. Even here, though, the issue is not all that clear, simply because I can also fake the fruits of love. I can ape them. I can do great and good things, noble and glorious things--without love. I can do them just because I am ambitious, or because I hate to leave things untidy and have a neurotic concern for neatness, or because I want to be noticed, or because I have career preferences, or because I have a developed sense of responsibility, or because the easiest way to be invisible is to be merely and conventionally competent since, if there are no problems in my sector, nobody is going to stick his nose into it--and that is what I want t'o be, invisible. What is done for any of these reasons does, I suppose, represent the "works of love," but these works stem out of my love for myself in one fashion or another, not out of my love for God. 360 / Review for Religious, Volume 40, 1981/3 In determining the presence or absence of the love of God, then, it is clear that the intention is going to be very important--not the expressed intention, but the real intention. And the real intention is in the heart and soul, lying under the words I use to express it. The grace of our meditation will be the grace not to be deaf to God's call, but prompt and diligent to do his most holy will. If being superior is a chore, a task for an individual, then that individual is going to fail. If it is not a work of love, then at best he will be merely a good administrator. At best, he will make the canonists happy. But if being a superior is a response to God's call, if there is an eagerness to be prompt and diligent to do his will, then the person will not be the performer of mere tasks: he will be a superior. 'From what has just been written, it is clear that I am convinced that being ¯ superior is a very definable, concrete, explicit vocation from Almighty God to a particular individual. In terms of this call, God says to those whom he sum-mons in this fashion, "Feed my sheep," which is the core reality of the voca-tion of being a superior. You see, being a superior is a vocation, a call from God. It is much more concrete than one's'~all to enter a congregation. It is more clearly defined than one's professional competence. In the present circumstance of the Church, superiors have a definite term: a beginning, a measurable beginning, middle, and end to this concrete call that they have. Their call includes definite areas of responsibility, rather more clear than in the usual run of job descriptions. The superior has a definite flock to be fed. Being a superior, then, is easily discernible. Is it really a call? We religious have a way of using all sorts of pious vocabulary with a great deal of conviction--so long as we are talking about somebody else. We have all attended at one time or another the circumstances of somebody else's tragedy, when it's easy for us to see that tragedy so clearly in terms of God's providence for them and for the victim. But when it comes to ourselves, somehow we find that our faith is rather more brittle. Too often for us religious, it is very easy to isolate "God's providence" into some abstract awareness of God as "Lord of History" because, for example, of what .he did to Israel, what he's done to the Church, what he's doing in the history of the world at the present time. Is God, though, Lord of your life? If he is Lord of yliofue,r then how can you explain the meaning of being superior, if not in terms of his Lordship? Is God faithful and loving? Because, if he is, how are you going to explain being superior save in terms of his faithful, loving exercise of Lordship in your regard? We can see how it gets to be a bit more difficult to be quite so confident of the "providence of God" when it begins to reach closer to home. It is much easier to see him as Lord of others than as Lord of myself. Does God care for the congregation? If he doesn't care for the congrega-tion, then he couldn't care less who was superior. If he does care for the con-d gregation, then he must care very much about who is superior--though this On Being a Superior does not mean at all that he has chosen the best possible person. It doesn't mean that he has chosen the most competent person. It doesn't even mean that he has chosen an able person. It just means that he has chosen a person. He has exer-cised a definite, deliberate choice in wanting you to be a superior of his com-munity for which he cares very much, in regard to which he says toyou, "Feed my sheep." It is time now to return to the reflection with which we begari regarding our earnestness for God's will. How earnest are we for God's will? Not out there, ~not in the future, but here and now. The,fact is that either God is not God at all, or he has call~ed you to b____~e a superior. If he has called you, he has expressed his will. You can choose to ignore it if you--want, but you cannot intelligently deny this fact without denying that God is God. b\ Being a superior is a vocation to do what? To feed his sheep in all the ways that make sense. His.sheep are workers in his vineyard, and the superior's feeding of his sheep is going to include nurturing their capacity to work in his vineyard--to be apostles. His sheep are your sisters or brothers in Christ. These are not vague groups of girls or boys that walk in the front door of an institution. These are your sisters or brothers in Christ, persons who have a call to the community that you say you love. These are the sheep that he has entrusted to you to be nourished by you. If all of this is true, then the only adequate approach to exercising the i office of superior is going to be as an act of religion. The alternative is to ex-clude God from your individual salvation history, the salvation history of your congregation, and the salvation history of the Church and world today. Therefore it follows that the key which unlocks the whole mystery of being a ~ superior is going to be found in the area of acts of religion--which is the same area that includes the taking of your vows in the first place. This is the same area, too, that envelops your whole prayer life. This is in the same area as your whole living for God. If this is true, then the individual is going to want to be a superior after the mind and thought and heart of Christ. His mode of being a superior is going to be the expression of his r~ligious involvement in God's will--or it is nothing. In seeking to make this act of religion real, the superior will make use of many aids to help him. But it is the act of religion that is going to give life to the whole process. So the superior will make use of whatever he can learn from management theory, from the psychology of the human person, from the sociology of community. He will make use of all these because they are tools given into his hands, tools that make it possible for him the better to enflesh into reality the act of religion that is his response to God's call. But if this religious response is not effectively there, if the soul of the pro-cess isn'~ present, all that's left is'a corpse. And no psychologist is ever going to make a corpse come alive. If all a superior does is to oversee the production of a corpse, then he would be better off seeking a position on a middle- 369 / Review for Religious, Volume 40, 1981/3 management level of some large corporation and make cars for the rest of his life. At least it would be a safer way of wasting his life; and he would only be touching others merely in their jobs. We religious like to talk a great deal about zeal. If you are serious about zeal, then you have to see in this call from God to be a superior a concrete way of enfleshing your zeal. Otherwise, you are going to be lost in a dreamland, phantasying about future generations of yet unborn souls whom you will "save" some time or other, some place or other. If you were serious about zeal, then you would be very much taken with God's will. If you were serious about his will, and thought that he was calling you, then your zeal would be a hunger to respond to his call, and he has called you to be a superior. In saying to you as superior, "Feed my sheep," he wants you to take unto yourself his sheep, those very special ones whom he has called in a very special way, and who, therefore, need a very special kind of nurtur- ~inagn,d he has sayiodu, You feed themsey sthheeapt, swo hat I have sown in their hearts may come alive." What we commonly see today is a great deal of reluctance on the part of } persons who are unwilling to become superiors for a variety of reasons. ~ From the beglnmng of time, but especially ~n the present age, a man would be out of his mind to want to be a superior. In fact, to want to be a superior is usually a guarantee of failure: not necessarily administrative failure, the failur--"~f-s~perficial effectiveness, but the substantive failure of one who, though called to be of and for Christ's kingdom, may live in exterior darkness, all the while doing great things with brick and mortar--and quite possibly destroying souls for the sake of his mere brick and mortar. So there is fear in the face of taking on such an office, and it is common today. Ther_e ar~t least tw_o~.possible_sources.of_this._~fear. One of them is healthy, eminently healthy, and the other is unhealthy. The healthy fear, I think, comes out of vision. The person who has this healthy fear, for instance, would usually have a fairly clear idea of what the founder wanted in starting the congregation. He has a pretty good idea of the value of a soul, and therefore also has a pretty good idea of the preciousness of each of those special souls called by God to religious life, and whom the superior is supposed to nurture in this vocation. In terms of such a vision, the person would have a very clear and distinct notion of the goal--not of the practicalities, but of priorities and purposes. A person with this kind of vision also recognizes that the vision is of God. And a person with that kind of clarity must see himself as unworthy. So he says, "No, not I. I can't do this." Now there are two t~ings that are healthy about that fear. One is that this sense of unworthiness comes out of self-knowledge of a sort that would arise ~when a person looks at himself against the background of such a vision. With this self-knowledge, in looking at the job, at what the call is, he is aware of his very real impotence; he has a sense of his utter helplessness. The other healthy aspect of such a fear flows precisely from this On Being a Superior / 3{}3 awareness: it is that the individual has a clear and distinct sense of one's need for God in responding to such a vocation. He cannot fulfill such a call, and therefore he would need God. Beingaware of his unworthiness, he has a very healthy desire not to be a superior--until it becomes clear that this call is truly from God. Then, retaining his sense of unworthiness, knowing that God chooses weak things of this world to achieve his purpose, the individual ac-cepts God's call and, in his need, turns to God. Such an individual truly has the spirit_of.a_superior's vocation. . Th~nheal~ the, but more common fear that has become particularly fre-quent" "--~---'---"-'-'during our time in religious life stems, for whatever reason, from a loss of vision, or, alas, from the fact that the individual never had a vision in the first place. When such a person is confronted with the job-requirements, he is often faced with something that is, for him, vague, blurred, unmanageable. He often asks, "What does obedience mean now? What do any of the vows mean now? What does the apostolate mean now? What does the vision of the congregation mean now?" And on, and on, and on. His fear is as blurred as is his sense of vocation itself. Without a vision, such a prospect for the office of superior does not look out to God's vineyard, but into the interior of the community. All he sees when he looks around is conflict, antagonism, varieties of resistance, burdens and crosses--and he wants no part of that kind of crucifixion. So, for his own security and comfort, he is afraid to be a superior. And that kind of fear, if the job is thrust upon him regardless, leads to paralysis, a paralysis that can find a variety of ways of expression. He can be .the do-nothing, the absolutely do-nothing type, who keeps his hands totally off everything except the signing of checks once a month--and this only if the treasurer has succeeded in making an appointment. Or he becomes the type who is only an~administrator. He becomes only the outside contact-person working with benefactors. He becomes only the friend of t

Since this is a post about class, family, and returnsI thought that I would illustrate it with pictures illustratingthe fact that I now live in the same neighborhood my mother lived in, but the neighborhood has changed except this old fishing/gun store I have often considered teaching to be a kind of translation and not just because much of the history of philosophy is written in different languages. Part of what one does in teaching is try to take the questions and concerns of a different time and figure out some way to bridge that gap, while at the same time being faithful to its original sense and meaning (just like translation). These thoughts occurred to me again when I decided to teach Didier Eribon's Returning to Reims.I first heard about Eribon's book when I read Chantal Jaquet's Les Transclasses, and was happy to learn that it was translated by Semiotext(e). After reading it I gave a copy to my father, and he loved it; as a first generation college student from a small mill town in Maine he could really relate to it. It was for that reason that I was excited to teach it in my seminar on Race, Class, and Gender. Many of the University of Southern Maine's students are first generation and higher education in part justifies itself by its ability to supposedly transform class belonging, so it seemed worthwhile to teach the book.With the first discussion it became immediately clear how much work would need to be done to translate the book to a different time and place. Eribon's trajectory, in which the transformation of his class position was made both possible and desirable by a transformation of his cultural coordinates, a transformation made possible by reading Proust, Sartre, and Marx. Such a trajectory seemed difficult to understand in the American context where class was not only disconnected from such cultural markers, but actively repudiated them. This might be what it means to be transclass in the post-bourgeois age, there is no longer a reading list, the accumulation of capital has become divorced from cultural capital. As one student put it, her uncles had all changed their financial situation, but rather than cast off the culture that they grew up with they had made that transformation maintaining their connection with NASCAR and pick-up trucks. However, it is possible to make these awkward elements of translation the basis for an engagement rather than a rejection of Eribon's book. It is through the difficulties of translation that it becomes possible to rethink the nature of class and its relation to individual and national identity. It is possible to delineate three levels of class in Eribon's analysis. The first is the one that describes one's position in the economic system. As Eribon writes, "In my case, I can say that I have always deeply had the feeling of belonging to a class, which does not mean that the class that I belonged to was conscious of itself as such. One can have the sense of belonging to a class without the class being aware of itself as such or being "a clearly defined group." This could be called the class in itself, if one wanted to use that language. It is the aspect of class that is written on the body, on the exhaustion of work and the effects of poverty. In contrast to this is Eribon's memories of what class meant for his family when they were members of the communist party. As Eribon writes describing this dimension of class for itself, or for itself through the party, "You became a political subject by putting yourself into the hands of the party spokespersons, through whom the workers, the 'working class,' came to exist as an organized group, as a class that was aware of itself as such." In between these two there is what could be called the class of itself, the way that class constitutes not just an economic position or a political subject, but a way of life or a habitus of a sort. As Eribon writes of these divisions of class, "These boundaries that divide these worlds help define within each of them radically different ways of perceiving what it is possible to be or become, of perceiving what it is possible to aspire to or not." This is class as it was lived in terms of the things one does and does not do, in terms of tastes, habits, and dress. Eribon's story is one of both his own personal transformation, his own non-reproduction, to use Jaquet's term in which the son of a factory worker becomes a journalist and then a famous academic. It is also a story of the larger disarticulation of class composition, of how the working class in the economic sense, shifted from being a class organized by and through the communist party, to a bastion of nationalist and racist sentiment. This disarticulation has two aspects, first there is the transformation of the communist and socialist parties after 1981. As Eribon writes,What actually occurred was a general and quite thoroughgoing metamorphosis of the ethos of the party as well as of its intellectual references. Gone was any talk of exploitation and resistance, replaced by talk of "necessary modernization" and of "radical social reform"; gone the references to relations between classes, replaced by talk of a "life in common": gone any mention of unequal social opportunities replaced by an emphasis on individual responsibility. At the same time that the party moved away from the class struggle, the terms of that struggle where changing for the workers, defined less in terms of revolution and more in terms of the hopes and dreams of a consumer society. The rhetoric of class struggle, of nothing to lose but chains, begins to sound hollow to a class that aspires to buy a car or a vacation. As Eribon writes, But what is the point of a political story that doesn't take into account what people are really like as it interprets their lives, a story whose result is that one ends up blaming the individuals in question for not conforming to the fiction one has constructed? It is clearly a story that needs to be rewritten in order to make it less unified and less simple, to build in more complexity and more contradictions. And to reintroduce historical time. The working class changes. It doesn't stay identical to itself. And clearly the working class of the 1960s and 1970s was no longer the same as that of the 1930s or the 1950s. The same position in the social field does not correspond to exactly the same realities, nor to the same aspirations.This disarticulation, the party moving away from class struggle, and the working class defining its struggle differently made possible a new articulation, not in terms of class but of nation. As Eribon writes,Whose fault if the meaning of a "we" sustained or reconstituted in this way undergoes a transformation such that it comes to mean the "French" as opposed to "foreigners," whereas it had used to mean "workers" as opposed to the "bourgeoisie"? Or, to put it more precisely, whose fault is it if the opposition between "worker" and "bourgeois," even if it continues to exist in the form of an opposition between the "have nots" and the "haves" (which is not exactly the same opposition—it carries different political consequences), takes on a national and racial dimension, with the "haves" being perceived as favorably inclined to immigration and the "have nots" as suffering on a daily basis because of this same immigration, one that is held to be responsible for all their difficulties?This story, which I have given here in terms of just a few key moments, is one of the disarticulation of class and revolution, class and party, and the rearticulation of class and reaction, class and nation. As we discussed in class, this story, the story of the disarticulation of the workers' party and the aspiration of workers' cannot be simply transposed onto the US, even if the ending is the same in terms of the similarity of the National Front and MAGA parties. It would be a massive mistranslation to simply replace the Communist Party with the Democratic Party. There is a much longer story to be told about the disarticulation and the disarray of class and party in the US, and it is told in W.E.B. Du Bois' Black Reconstruction and Mike Davis' Prisoners of the American Dream. (So basically if you want the TL:DR version it is the wages of whiteness and Ronald Reagan). However, it might be possible to use Eribon's categories to make a different disarticulation or rearticulation, not that of the class in itself becoming another for itself, the for itself of the French, of the nation, but the way in which what could be called the class of itself, the habitus of class, the taste, habits and customs have shifted from one class to another. The lack of an articulation between economic position of class and political party has made way for a different articulation in which class is defined in terms of the cultural signifiers of guns, trucks, and Carhart. It is a brand and not a politics. This is the way in which our modern politicians appear to be "of the people" in Machiavelli's sense. This in part accounts for the bizarro world version of class in the US.This difficulty in translation, the impossibility of neatly mapping Eribon's French story onto an American one made for interesting discussions, but I wonder if we were talking about something that went beyond the classroom. The devaluation of a certain kind of symbolic capital, that one no longer has to read a certain set of books or listen to the right kind of music, is part of the story of the decline of the university, or at least the humanities. The university, at least a state university, is no longer the same institution of transclass transformation. I think that things might be different at elite private colleges, but even there it is more about who one knows than what one knows, connections rather than cultural capital. At small state colleges people still seek to change their class status, but do so through trying to figure out how to accumulate capital in its more material and less symbolic form, they major in business or finance. Where does this leave Eribon's own story of transclass transformation, his desire to become someone different, to leave Reims, to leave a culture dominated by sports, restricted gender roles, and fishing, to go to Paris, to a culture dominated by books and ideas, where it is possible to become someone else, something else? I still think people come to the university to do that, to transform themselves, and become something different, but that transformation has been disarticulated from class transformation. 

A relação entre água, energia e alimento é um tema que tem recebido atenção no meio acadêmico. Diante da escassez dos recursos naturais, da degradação que tem ocorrido não somente no Brasil, mas no mundo todo, os recursos naturais têm sérios riscos de esgotarem. E há que se pensar em uma gestão que possibilite a recuperação do meio ambiente de forma eficiente e sustentável. Compreendendo que o debate de nexo envolve um conjunto de inter-relações entre os recursos naturais utilizados como insumo para os serviços básicos da vida humana, neste sentido, a presente pesquisa objetivou analisar se há possibilidade de integrar a floresta ao nexo água-energia-alimentos, com vistas a não comprometer as demandas futuras e como isso pode contribuir para alcançar os Objetivos de Desenvolvimento Sustentável (ODS). Os objetivos específicos são identificar a interligação entre água, energia, alimento e floresta; apontar a necessidade de integrar a floresta ao nexo tradicional visando alcançar um desenvolvimento mais sustentável e controlar, prevenir as consequências dos impactos ambientais. A metodologia da revisão literária ocorreu com o levantamento por termos previamente identificados nas bases de dados Scopus, Web of Science e Periódico Capes, sendo a pesquisa classificada com abordagem qualitativa e método dedutivo. Os resultados apontaram que a floresta possui relação direta com os elementos água-energia-alimentos, sendo possível contribuir com as seguranças hídrica, energética e alimentar. Concluiu-se que vincular as florestas ao nexo existente, proporcionará uma maior preocupação para garantir a sustentabilidade e o equilíbrio ambiental.

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Smart, R. L., et al. (Gaia Collaboration) ; [Aims] We produce a clean and well-characterised catalogue of objects within 100 pc of the Sun from the Gaia Early Data Release 3. We characterise the catalogue through comparisons to the full data release, external catalogues, and simulations. We carry out a first analysis of the science that is possible with this sample to demonstrate its potential and best practices for its use. [Methods] Theselection of objects within 100 pc from the full catalogue used selected training sets, machine-learning procedures, astrometric quantities, and solution quality indicators to determine a probability that the astrometric solution is reliable. The training set construction exploited the astrometric data, quality flags, and external photometry. For all candidates we calculated distance posterior probability densities using Bayesian procedures and mock catalogues to define priors. Any object with reliable astrometry and a non-zero probability of being within 100 pc is included in the catalogue. [Results] We have produced a catalogue of 331 312 objects that we estimate contains at least 92% of stars of stellar type M9 within 100 pc of the Sun. We estimate that 9% of the stars in this catalogue probably lie outside 100 pc, but when the distance probability function is used, a correct treatment of this contamination is possible. We produced luminosity functions with a high signal-to-noise ratio for the main-sequence stars, giants, and white dwarfs. We examined in detail the Hyades cluster, the white dwarf population, and wide-binary systems and produced candidate lists for all three samples. We detected local manifestations of several streams, superclusters, and halo objects, in which we identified 12 members of Gaia Enceladus. We present the first direct parallaxes of five objects in multiple systems within 10 pc of the Sun. [Conclusions] We provide the community with a large, well-characterised catalogue of objects in the solar neighbourhood. This is a primary benchmark for measuring and understanding fundamental parameters and descriptive functions in astronomy. ; The Gaia mission and data processing have financially been supported by, in alphabetical order by country: the Algerian Centre de Recherche en Astronomie, Astrophysique et Géophysique of Bouzareah Observatory; the Austrian Fonds zur Förderung der wissenschaftlichen Forschung (FWF) Hertha Firnberg Programme through grants T359, P20046, and P23737; the BELgian federal Science Policy Office (BELSPO) through various PROgramme de Développement d'Expériences scientifiques (PRODEX) grants and the Polish Academy of Sciences – Fonds Wetenschappelijk Onderzoek through grant VS.091.16N, and the Fonds de la Recherche Scientifique (FNRS); the Brazil-France exchange programmes Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) and Coordenação de Aperfeicoamento de Pessoal de Nível Superior (CAPES) – Comité Français d'Evaluation de la Coopération Universitaire et Scientifique avec le Brésil (COFECUB); the National Science Foundation of China (NSFC) through grants 11573054 and 11703065 and the China Scholarship Council through grant 201806040200; the Tenure Track Pilot Programme of the Croatian Science Foundation and the École Polytechnique Fédérale de Lausanne and the project TTP-2018-07-1171 "Mining the Variable Sky", with the funds of the Croatian-Swiss Research Programme; the Czech-Republic Ministry of Education, Youth, and Sports through grant LG 15010 and INTER-EXCELLENCE grant LTAUSA18093, and the Czech Space Office through ESA PECS contract 98058; the Danish Ministry of Science; the Estonian Ministry of Education and Research through grant IUT40-1; the European Commission's Sixth Framework Programme through the European Leadership in Space Astrometry (ELSA) Marie Curie Research Training Network (MRTN-CT-2006-033481), through Marie Curie project PIOF-GA-2009-255267 (Space AsteroSeismology & RR Lyrae stars, SAS-RRL), and through a Marie Curie Transfer-of-Knowledge (ToK) fellowship (MTKD-CT-2004-014188); the European Commission's Seventh Framework Programme through grant FP7-606740 (FP7-SPACE-2013-1) for the Gaia European Network for Improved data User Services (GENIUS) and through grant 264895 for the Gaia Research for European Astronomy Training (GREAT-ITN) network; the European Research Council (ERC) through grants 320360 and 647208 and through the European Union's Horizon 2020 research and innovation and excellent science programmes through Marie Skłodowska-Curie grant 745617 as well as grants 670519 (Mixing and Angular Momentum tranSport of massIvE stars – MAMSIE), 687378 (Small Bodies: Near and Far), 682115 (Using the Magellanic Clouds to Understand the Interaction of Galaxies), and 695099 (A sub-percent distance scale from binaries and Cepheids – CepBin); the European Science Foundation (ESF), in the framework of the Gaia Research for European Astronomy Training Research Network Programme (GREAT-ESF); the European Space Agency (ESA) in the framework of the Gaia project, through the Plan for European Cooperating States (PECS) programme through grants for Slovenia, through contracts C98090 and 4000106398/12/NL/KML for Hungary, and through contract 4000115263/15/NL/IB for Germany; the Academy of Finland and the Magnus Ehrnrooth Foundation; the French Centre National d'Etudes Spatiales (CNES), the Agence Nationale de la Recherche (ANR) through grant ANR-10-IDEX-0001-02 for the "Investissements d'avenir" programme, through grant ANR-15-CE31-0007 for project "Modelling the Milky Way in the Gaia era" (MOD4Gaia), through grant ANR-14-CE33-0014-01 for project "The Milky Way disc formation in the Gaia era" (ARCHEOGAL), and through grant ANR-15-CE31-0012-01 for project "Unlocking the potential of Cepheids as primary distance calibrators" (UnlockCepheids), the Centre National de la Recherche Scientifique (CNRS) and its SNO Gaia of the Institut des Sciences de l'Univers (INSU), the "Action Fédératrice Gaia" of the Observatoire de Paris, the Région de Franche-Comté, and the Programme National de Gravitation, Références, Astronomie,et Métrologie (GRAM) of CNRS/INSU with the Institut National Polytechnique (INP) and the Institut National de Physique nucléaire et de Physique des Particules (IN2P3) co-funded by CNES; the German Aerospace Agency (Deutsches Zentrum für Luft- und Raumfahrt e.V., DLR) through grants 50QG0501, 50QG0601, 50QG0602, 50QG0701, 50QG0901, 50QG1001, 50QG1101, 50QG1401, 50QG1402, 50QG1403, 50QG1404, and 50QG1904 and the Centre for Information Services and High Performance Computing (ZIH) at the Technische Universität (TU) Dresden for generous allocations of computer time; the Hungarian Academy of Sciences through the Lendület Programme grants LP2014-17 and LP2018-7 and through the Premium Postdoctoral Research Programme (L. Molnár), and the Hungarian National Research, Development, and Innovation Office (NKFIH) through grant KH_18-130405; the Science Foundation Ireland (SFI) through a Royal Society - SFI University Research Fellowship (M. Fraser); the Israel Science Foundation (ISF) through grant 848/16; the Agenzia Spaziale Italiana (ASI) through contracts I/037/08/0, I/058/10/0, 2014-025-R.0, 2014-025-R.1.2015, and 2018-24-HH.0 to the Italian Istituto Nazionale di Astrofisica (INAF), contract 2014-049-R.0/1/2 to INAF for the Space Science Data Centre (SSDC, formerly known as the ASI Science Data Center, ASDC), contracts I/008/10/0, 2013/030/I.0, 2013-030-I.0.1-2015, and 2016-17-I.0 to the Aerospace Logistics Technology Engineering Company (ALTEC S.p.A.), INAF, and the Italian Ministry of Education, University, and Research (Ministero dell'Istruzione, dell'Università e della Ricerca) through the Premiale project "MIning The Cosmos Big Data and Innovative Italian Technology for Frontier Astrophysics and Cosmology" (MITiC); the Netherlands Organisation for Scientific Research (NWO) through grant NWO-M-614.061.414, through a VICI grant (A. Helmi), and through a Spinoza prize (A. Helmi), and the Netherlands Research School for Astronomy (NOVA); the Polish National Science Centre through HARMONIA grant 2018/06/M/ST9/00311, DAINA grant 2017/27/L/ST9/03221, and PRELUDIUM grant 2017/25/N/ST9/01253, and the Ministry of Science and Higher Education (MNiSW) through grant DIR/WK/2018/12; the Portugese Fundação para a Ciência e a Tecnologia (FCT) through grants SFRH/BPD/74697/2010 and SFRH/BD/128840/2017 and the Strategic Programme UID/FIS/00099/2019 for CENTRA; the Slovenian Research Agency through grant P1-0188; the Spanish Ministry of Economy (MINECO/FEDER, UE) through grants ESP2016-80079-C2-1-R, ESP2016-80079-C2-2-R, RTI2018-095076-B-C21, RTI2018-095076-B-C22, BES-2016-078499, and BES-2017-083126 and the Juan de la Cierva formación 2015 grant FJCI-2015-2671, the Spanish Ministry of Education, Culture, and Sports through grant FPU16/03827, the Spanish Ministry of Science and Innovation (MICINN) through grant AYA2017-89841P for project "Estudio de las propiedades de los fósiles estelares en el entorno del Grupo Local" and through grant TIN2015-65316-P for project "Computación de Altas Prestaciones VII", the Severo Ochoa Centre of Excellence Programme of the Spanish Government through grant SEV2015-0493, the Institute of Cosmos Sciences University of Barcelona (ICCUB, Unidad de Excelencia "María de Maeztu") through grants MDM-2014-0369 and CEX2019-000918-M, the University of Barcelona's official doctoral programme for the development of an R+D+i project through an Ajuts de Personal Investigador en Formació (APIF) grant, the Spanish Virtual Observatory through project AyA2017-84089, the Galician Regional Government, Xunta de Galicia, through grants ED431B-2018/42 and ED481A-2019/155, support received from the Centro de Investigación en Tecnologías de la Información y las Comunicaciones (CITIC) funded by the Xunta de Galicia, the Xunta de Galicia and the Centros Singulares de Investigación de Galicia for the period 2016-2019 through CITIC, the European Union through the European Regional Development Fund (ERDF) / Fondo Europeo de Desenvolvemento Rexional (FEDER) for the Galicia 2014-2020 Programme through grant ED431G-2019/01, the Red Española de Supercomputación (RES) computer resources at MareNostrum, the Barcelona Supercomputing Centre – Centro Nacional de Supercomputación (BSC-CNS) through activities AECT-2016-1-0006, AECT-2016-2-0013, AECT-2016-3-0011, and AECT-2017-1-0020, the Departament d'Innovació, Universitats i Empresa de la Generalitat de Catalunya through grant 2014-SGR-1051 for project "Models de Programació i Entorns d'Execució Parallels" (MPEXPAR), and Ramon y Cajal Fellowship RYC2018-025968-I; the Swedish National Space Agency (SNSA/Rymdstyrelsen); the Swiss State Secretariat for Education, Research, and Innovation through the Mesures d'Accompagnement, the Swiss Activités Nationales Complémentaires, and the Swiss National Science Foundation; the United Kingdom Particle Physics and Astronomy Research Council (PPARC), the United Kingdom Science and Technology Facilities Council (STFC), and the United Kingdom Space Agency (UKSA) through the following grants to the University of Bristol, the University of Cambridge, the University of Edinburgh, the University of Leicester, the Mullard Space Sciences Laboratory of University College London, and the United Kingdom Rutherford Appleton Laboratory (RAL): PP/D006511/1, PP/D006546/1, PP/D006570/1, ST/I000852/1, ST/J005045/1, ST/K00056X/1, ST/K000209/1, ST/K000756/1, ST/L006561/1, ST/N000595/1, ST/N000641/1, ST/N000978/1, ST/N001117/1, ST/S000089/1, ST/S000976/1, ST/S001123/1, ST/S001948/1, ST/S002103/1, and ST/V000969/1.

Apresentação ao dossiê:Gênero e números: estudos sobre as mulheres em diferentes tempos e espaços Profª. Drª. Ana Silvia Volpi Scott (UNICAMP)Profª. Drª. Denize Terezinha Leal Freitas (UNIPAMPA/SEDUC-RS)Organizadoras Em um país profundamente desigual como o Brasil, historicamente marcado pelas diferenças que separaram os distintos segmentos populacionais, é mais do que oportuna a publicação do Dossiê Gênero e Números. De fato, trata-se, mais do que nunca, de uma obrigação das historiadoras, dos historiadores, dos e das cientistas sociais refletir sobre a sociedade brasileira, do passado e do presente. Aliás, diga-se de passagem, estes pesquisadores e pesquisadoras, abraçaram com muita disposição, nestes tempos recentes e sombrios, o desafio de discutir questões candentesque atravessam e dividem o nosso país.Especificamente, em relação ao tema do dossiê, pelo menos, desde a década de 1990, os estudos sobre as mulheres e as relações de gênero têm reveladosituações em que elas aparecemcomo sujeitos ativos, contrariando as imagens e as representações,teimosamente atreladas a elas,como a passividade, a ociosidade, o confinamento ao lar, sobretudo vinculadas ao nosso passado. Desde então, através do uso de conceitos caros à história e às ciências sociais em geral,as estudiosas e os estudiososvem debatendoa questão da diferença sexual, colocando em evidência as construções sociais sobre os papéis, que se esperava,fossemdesempenhados por homens e por mulheres.A pertinência e a necessidade dessas análises mantêm-se, ainda no final da segunda década do século XXI, uma vez que os indicadores apontam que profundas diferenças persistem entre nós. Para ilustrar a recorrência das desigualdades que caracterizam a nossa sociedade, podemos trazer dados da Síntese dos Indicadores Sociais. Uma análise das condições de vida da população brasileira publicados pelo Instituto Brasileiro de Geografia e Estatística para o ano de 2019 (SIS)[1].Alguns indicadores do SIS 2019 revelam o persistente quadro das desigualdades estruturais que marcam nossa sociedade, e que atingem mais duramenteos grupos populacionais considerados mais vulneráveis, como pretos ou pardos, mulheres e jovens. Através desses indicadores fica evidenciada a desigualdade,mostrando que ela podevariar muito (para pior, muitas vezes) dependendo da região brasileira a que se refere. Nesse quadro, as diferenças em relação às mulheres aparecem com muita intensidade, ainda nos tempos presentes.Apesar disso, esses mesmos indicadores revelam que alguns avanços foram alcançados, especialmente no que diz respeito ao papel cada vez mais proeminente que as mulheres ocupam na atualidade, bastando lembrar, entre outros exemplos, sua inserção no mercado de trabalho, maior acesso à educação e, principalmente o fato de terem aumentado sua participação como "principais provedoras", ao contribuírem com mais de 50% da renda familiar. Portanto, estudar o lugar das mulheres na sociedade brasileira, no presente e no passado, deve continuar a ser objeto de atenção dos estudiosos e das estudiosas.Quando a chamada desse dossiê foi lançada, o objetivo era agregar estudos que tivessem como foco as relações de gênero e os novos (ou antigos) papéis assumidos pelas mulheres, em diferentes tempos e espaços, privilegiando a perspectiva quantitativa, por meio de análise de dados seriais no âmbito da história e das ciências sociais. A ideia central era dar uma contribuição para a discussão sobre a atuação e a inserção das mulheres na sociedade, explorando aportes teóricos, fontes e metodologias variadasque pudessem dar elementos para a discussão da temática. O desafio proposto era problematizar as tendências, as mudanças e, (por que não?), as permanências que os indicadores revelavam.As expectativas das organizadoras foram contempladas. Os artigos que compõem o dossiê atingiram esses objetivos de maneira plena por diversas razões. Inicialmente, pela abrangência temporal e espacial dos trabalhos que integram o volume, acrescido do texto da sessão acadêmicos e pesquisa, que abordam distintas regiões, de norte a sul do país, no arco temporal que vai do século XVIII ao século XXI. De outra parte, a riqueza e diversidade dos temas e perspectivas teóricas para o estudo das mulheres e das relações de gênero no âmbito da política, da religião, da moda, debruçando-se sobre a participação das mulheres em partidos políticos, trajetórias e representações, mulheres que vivenciaram a prostituição, a escravidão e a liberdade, mulheres que no passado, como muitas que vivem no século XXI, estavam à cabeça e na chefia de seus domicílios. Valoriza ainda esse dossiê, o fato que muitos desses aportes foram trazidos por jovens investigadores/as, comprometidos/as com o uso de um aparato teórico-metodológico variado e que oferece evidências para uma estimulante reflexão.Os artigos foram organizados considerando, inicialmente, o âmbito de cobertura espacial, secundado pelo recorte temporal. De fato, pode-se dizer que há dois conjuntos de trabalhos, que se organizaram em torno desses eixos. O primeiro conjunto integra textos que analisam o Brasil e/ou as regiões norte (Amazonas) e nordeste (Pernambuco). O segundo conjunto contempla os demais artigos que versam sobre o espaço meridional brasileiro, em momentos diferentes do tempo.Assim, o primeiro conjunto composto por três trabalhos, dá uma ideia da amplitude das abordagens, da participação das mulheres na política, aos estudos relativos à prostituição, passando pela análise, através da religião, das relações de gênero. O primeiro texto, Notas sobre a participação partidária das comunistas no Brasil, de Theófilo Machado Rodrigues, discute as mulheres na política, através da inserção das mulheres no Partido Comunista do Brasil, que recentemente, segundo o autor tem sido identificado como o "partido das mulheres". Enfocando a história do partido, dividida em quatro momentos, (dos anos 1920 à segunda década do século XXI), através de um conjunto muito rico e diverso de fontes, o autor analisa a participação das mulheres. Entre vários dados interessantes, revela que, desde o final da década de 1990 até o presente, o PC do B mantém uma bancada formada por mulheres que ultrapassa os 30%, se destacando assim de todo os demais partidos.O texto seguinte, de Paulo Marreiro dos Santos Júnior, desloca o foco para o Amazonas, especificamente para a cidade de Manaus, nas duas primeiras décadas do século XX, analisando tema de grande interesse: a prostituição no período áureo da borracha. O artigo, intitulado, sugestivamente de Das 'polacas' e 'francesinhas' às 'regateiras' e 'decantadas'. Crítica ao imaginário e historiografia da prostituição da Manaus da borracha, tem como fonte as ocorrências policiais, registradas no Jornal do Comércio, em um contexto de transformações várias na cidade, analisando a esquecida vida das prostitutas, no tempo em que a capital do Amazonas era conhecida como a 'Paris dos Trópicos'.O terceiro estudo, que fecha que o conjunto inicial de textos que compõem o Dossiê, é da autoria de Rogério de Carvalho Veras e de Loyde Anne Carreiro Silva Veras. O artigo Castelos de Orquídeas: Rena Butler, as relações de gênero e a presença protestante no espaço público, analisa a trajetória de uma mulher, que viveu em Pernambuco, até meados do século XX. A experiência de vida de Mary Rena HumphreyButler, que foi empresária e missionária, casada com um médico e missionário protestante, coloca em evidência o papel desempenhado por ela no processo de consolidação do protestantismo no espaço público brasileiro. Sua trajetória lança luz sobre a, frequentemente, obscurecida participação de mulheres na missionação, abrindo perspectivas renovadas de interpretação para o campo de estudo das religiões no Brasil.Os artigos que completam a segunda parte do dossiê têm como foco de estudo o Rio Grande do Sul e abrangem o arco temporal entre o período colonial e o século XXI. Formam um conjunto interessante,que reúne mulheres de condições muito variadas que viveram e vivem na região mais meridional do Brasil.O artigo de Denize Terezinha Leal Freitas, Uma análise populacional dos domicílios no extremo sul da América portuguesa: mulheres chefes de fogos (Porto Alegre, século XVIII-XIX), analisa a atual capital gaúcha nos primeiros 50 anos de sua existência (1772-1822), quando a localidade ainda misturava elementos de caráter urbano e rural. A partir do uso de uma fonte muito preciosa, os Róis de Confessados e Comungados, elaborados pela Igreja Católica para controlar o sacramento da confissão/comunhão, a autora examina a presença das mulheres, colocando em evidência o protagonismo que elas tiveram, como chefes dos seus domicílios, posição desfrutada por não poucas mulheres, de várias 'qualidades', desde as mulheres livres e brancas, passando pelas pardas e pretas, livres ou libertas, pelas ricas e pobres, em uma localidade em que havia mais homens que mulheres.Do século XIX para o XXI. Esse é o salto temporal que o leitor fará, ao ler o artigo quetrata de tema atual e instigante, ligado ao estudo das indústrias criativas no segmento da moda. O foco é a região metropolitana de Porto Alegre, entre os anos de 2008 e 2017. Interessa ao trio de autores, Margarete PaneraiAraujo, Moisés Waismann e Judite Sanson de Bem, evidenciar a presença feminina nesse segmento profissional, analisando a pertinente questão das disparidades variadas que atravessam esse ramo de atividades, analisando o percentual de mulheres envolvidas, sua formação e escolaridade. Através do texto Indústria criativas no segmento da moda: distribuição dos vínculos por sexo e escolaridade na região metropolitana de Porto Alegre em 2008 e 2017, é interessante notar que, entre os resultados apresentados, embora as mulheres trabalhadoras sejam maioria no setor, são menos escolarizadas que os homens que dividem com elas esse segmento das indústrias criativas. Os dados utilizados são do Ministério da Economia, RAIS.Também vinculado a esse dossiê, mas na sessão Acadêmicos e pesquisa o texto de Marina Haack, nos brinda com um estudo sobre Cachoeira do Sul, na segunda metade do século XIX, entre os anos de 1850 e 1888. A partir do aporte teórico da interseccionalidade, o artigoPensando mulheres escravizadas e libertas: um olhar interseccional para as cartas de Alforria de Cachoeira do Sul busca explorar as experiências femininas, privilegiando o segmento das escravizadas e libertas, que tinham sua vivência marcada não apenas pelo viés da cor, da idade e da naturalidade, mas, sobretudo por sua condição jurídica. A partir das fontes selecionadas, as cartas de liberdade, a autora adentra em temas fundamentais para essas mulheres, como o trabalho e a maternidade, lançando luzes sobre as diferenças que perpassam a experiência de escravidão que marcaram a vida daquelas mulheres.O elenco dos textos que integram o dossiê, certamente,estimulará as leitoras e os leitores a desvendar e trilhar alguns dos instigantes caminhos de pesquisa que estão sendo explorados em nosso país e em nossas universidades. Trabalhos realizados com o esforço e a dedicação deinvestigadoras e investigadores, ainda que as condições de produção estejam prejudicadas com o contingenciamento/corte de verbas,e que esteja em causa o valor e a importância de suas contribuições, diante dos ataques perpetrados àqueles que dedicam sua vida e seu trabalho à produção de conhecimento de qualidade,a partir de bases científicas. Boa leitura![1]Essa publicação do IBGE foi lançada, pela primeira vez, em 1999, com o objetivo de traçar um quadro sintético das condições de vida da população brasileira e, desde então, dá subsídios para a construção de políticas públicas em todos os níveis do governo (SIS, 2019, p.9).Acesso em https://biblioteca.ibge.gov.br/visualizacao/livros/liv101678.pdf, janeiro de 2020.

Supplementary information accompanies this paper at http://www.nature.com/srep ; In recent years, genome-wide association studies have identified 58 independent risk loci for coronary artery disease (CAD) on the autosome. However, due to the sex-specific data structure of the X chromosome, it has been excluded from most of these analyses. While females have 2 copies of chromosome X, males have only one. Also, one of the female X chromosomes may be inactivated. Therefore, special test statistics and quality control procedures are required. Thus, little is known about the role of X-chromosomal variants in CAD. To fill this gap, we conducted a comprehensive X-chromosome-wide meta-analysis including more than 43,000 CAD cases and 58,000 controls from 35 international study cohorts. For quality control, sex-specific filters were used to adequately take the special structure of X-chromosomal data into account. For single study analyses, several logistic regression models were calculated allowing for inactivation of one female X-chromosome, adjusting for sex and investigating interactions between sex and genetic variants. Then, meta-analyses including all 35 studies were conducted using random effects models. None of the investigated models revealed genome-wide significant associations for any variant. Although we analyzed the largest-to-date sample, currently available methods were not able to detect any associations of X-chromosomal variants with CAD. ; This work was supported by the German Federal Ministry of Education and Research (BMBF) within the framework of the e:Med research and funding concept (grant 01ZX1313A-2014). The ADVANCE study was supported by a grant from the Reynold's Foundation and NHLBI grant HL087647. Sample collection in the Cardiogenics Consortium (http://www.cardiogenics.eu/web/) was funded by the 6th Framework Program of the European Union (LSHM-CT-2006-037593). We thank all the participants and clinicians involved in the recruitment process at Cambridge and Leicester (UK), Luebeck and Regensburg (Germany), and Paris (France). CATHGEN was supported by NIH grants HL095987 and HL101621. The Cleveland Clinic Gene Bank study was funded by P01HL076491 (to S.L.H). EGCUT was supported by Estonian Research Council grant no. IUT20-60 and Research Roadmap grant no. 3.2.0304.11-0312 and by University Tartu grant no. ARENG SP1GV. The FGENTCARD-Functional Genomic diagnostic tools for coronary artery disease project was funded by an EU FP6 award. We thank the patients for agreeing to participate in the study. We thank Sonia Youhanna, Nour Moukalled and Bariaa Khalil for their help with subject recruitment and data collection. The work of FINCAVAS was supported by the Competitive Research Funding of the Tampere University Hospital (Grant 9M048 and 9N035), the Finnish Cultural Foundation, the Finnish Foundation for Cardiovascular Research, the Emil Aaltonen Foundation, Finland, and the Tampere Tuberculosis Foundation. The authors thank the staff of the Department of Clinical Physiology for collecting the exercise test data. The GerMIFS studies were supported by grants from the German Federal Ministry of Education and Research (BMBF) within the framework of NGFN and NGFN-plus (Atherogenomics) and e:Med research and funding concept (e:AtheroSysMed, grant 01ZX1313A-2014), the Fondation Leducq (CADgenomics: Understanding CAD Genes, 12CVD02), and the European Union Sixth Framework Programme FP6 (under grant agreement FP6-LIFESCIHEALTH (Cardiogenics)) and the Seventh Framework Programme FP7/2007-2013 under grant agreement n° HEALTH-F2-2013-601456 (CVgenes-at-target). The Heart Protection Study (HPS) (ISRCTN48489393) was supported by the UK Medical Research Council (MRC), British Heart Foundation, Merck and Co (manufacturers of simvastatin), and Roche Vitamins Ltd (manufacturers of vitamins). Genotyping was supported by a grant to Oxford University and CNG from Merck and Co. Jemma C. Hopewell acknowledges support from the British Heart Foundation (FS/14/55/30806). HPS acknowledges the National Blood Service (NBS) donors and UK Twin study for using as population controls. A full list of the investigators who contributed to the generation of the NBS data is available from www.wtccc.org.uk. Funding for the project was provided by the Wellcome Trust under award 07611. The UK Twin study was funded by the Wellcome Trust; European Community"s Seventh Framework Programme (FP7/2007–2013). The Helsinki Sudden Death Study (HSDS) was financially supported by EU's 7th Framework Programme (grant no. 201668 for AtheroRemo), the Tampere University Foundation, the Tampere University Hospital Medical Funds (grants X51001, 9M048 and 9N035 for Terho Lehtimäki, the Emil Aaltonen Foundation (Terho Lehtimäki, the Finnish Foundation of Cardiovascular Research (Terho Lehtimäki, Pekka J. Karhunen), the Pirkanmaa Regional Fund of the Finnish Cultural Foundation, the Yrjö Jahnsson Foundation, and the Tampere Tuberculosis Foundation (Terho Lehtimäki). LIFE-Heart is a part of the LIFE – Leipzig Research Center for Civilization Diseases, Universität Leipzig. LIFE is funded by means of the European Union, by the European Regional Development Fund (ERDF) and by means of the Free State of Saxony within the framework of the excellence initiative. The LOLIPOP study is supported by the National Institute for Health Research (NIHR) Comprehensive Biomedical Research Centre Imperial College Healthcare NHS Trust, the British Heart Foundation (SP/04/002), the Medical Research Council (G0601966, G0700931), the Wellcome Trust (084723/Z/08/Z), the NIHR (RP-PG-0407-10371), European Union FP7 (EpiMigrant, 279143) and Action on Hearing (G51). We thank the participants and research staff who made the study possible. LURIC was supported by the 7th Framework Program (integrated project AtheroRemo, grant agreement number 201668 and RiskyCAD, grant agreement number 305739) of the European Union and by the INTERREG IV Oberrhein Program (Project A28, Genetic mechanisms of cardiovascular diseases) with support from the European Regional Development Fund (ERDF) and the Wissenschaftsoffensive TMO. We extend our appreciation to the participants of the LURIC study and thank the LURIC study team who were either temporarily or permanently involved in patient recruitment as well as sample and data handling, in addition to the laboratory staff at the Ludwigshafen General Hospital and the Universities of Freiburg and Ulm, Germany. The MIGen study was funded by R01HL087676 from the US National Heart, Lung, and Blood Institute. The Mount Sinai IPM Biobank Program is supported by The Andrea and Charles Bronfman Philanthropies. It was in part supported by NHGRI U01HG007417. OHGS_A2, OHGS_B2, and OHGS_C2 were funded by Canadian Institutes of Health Research (# MOP-2380941 to R.M.), (#MOP82810, MOP77682 to R.R., A.F.S. & R.M.); Canada Foundation for Innovation (#11966 to R.R., R.M. & A.F.S.; Heart & Stroke Foundation of Canada (#NA6001, #NA6650 to R.M). PIVUS was supported by Knut and Alice Wallenberg Foundation (Wallenberg Academy Fellow), European Research Council (ERC Starting Grant), Swedish Diabetes Foundation (grant no. 2013-024), Swedish Research Council (grant no. 2012-1397), and Swedish Heart-Lung Foundation (20120197). We thank the SNP&SEQ Technology Platform in Uppsala (www.genotyping.se) for excellent genotyping. The computations were performed on resources provided by SNIC through Uppsala Multidisciplinary Center for Advanced Computational Science (UPPMAX) under Project b2011036. PROCARDIS was supported by the European Community Sixth Framework Program (LSHM-CT- 2007-037273), AstraZeneca, the British Heart Foundation, the Swedish Research Council, the Knut and Alice Wallenberg Foundation, the Swedish Heart-Lung Foundation, the Torsten and Ragnar Söderberg Foundation, the Strategic Cardiovascular Program of Karolinska Institutet and Stockholm County Council, the Foundation for Strategic Research and the Stockholm County Council (560283). Research in SDS was partly supported by NIH grants -R01DK082766 funded by the National Institute of Diabetes and Digestive and Kidney Diseases and NOT-HG-11-009 funded by National Genome Research Institute, and VPR Bridge grant from University of Oklahoma Health Sciences Center, Oklahoma City, USA. Recruitment for THISEAS was partially funded by a research grant (PENED 2003) from the Greek General Secretary of Research and Technology; we thank all the dieticians and clinicians for their contribution to the project. TwinGene was supported by grants from the Ministry for Higher Education, the Swedish Research Council (M-2005-1112 and 2009-2298), GenomEUtwin (EU/QLRT-2001-01254; QLG2-CT-2002-01254), NIH grant DK U01-066134, Knut and Alice Wallenberg Foundation (Wallenberg Academy Fellow), European Research Council (ERC Starting Grant), Swedish Diabetes Foundation (grant no. 2013-024), Swedish Research Council (grant no. 2012-1397), and Swedish Heart-Lung Foundation (20120197). We thank the SNP&SEQ Technology Platform in Uppsala (www.genotyping.se) for excellent genotyping. The computations were performed on resources provided by SNIC through Uppsala Multidisciplinary Center for Advanced Computational Science (UPPMAX) under Project b2011036. ULSAM was supported by Knut and Alice Wallenberg Foundation (Wallenberg Academy Fellow), European Research Council (ERC Starting Grant), Swedish Diabetes Foundation (grant no. 2013-024), Swedish Research Council (grant no. 2012-1397), and Swedish Heart-Lung Foundation (20120197). We thank the SNP&SEQ Technology Platform in Uppsala (www.genotyping.se) for excellent genotyping. The computations were performed on resources provided by SNIC through Uppsala Multidisciplinary Center for Advanced Computational Science (UPPMAX) under Project b2011036. Recruitment for the WTCCC study was funded by the British Heart Foundation and genotyping by the Wellcome Trust. Themistocles L. Assimes was supported by an NIDDK career development award DK088942. Panos Deloukas's work forms part of the research themes contributing to the translational research portfolio of Barts Cardiovascular Biomedical Research Unit which is supported and funded by the National Institute for Health Research. Analysis was partly supported by BHF grant (to Panos Deloukas) RG/14/5/30893. Martin Farrall and Hugh Watkins acknowledge the support of the Wellcome Trust core award (090532/Z/09/Z) and Martin Farrall, Hugh Watkins and Theodosios Kyriakou, the BHF Centre of Research Excellence. Anuj Goel, Hugh Watkins and Theodosios Kyriakou acknowledge European Union Seventh Framework Programme FP7/2007-2013 under grant agreement no. HEALTH-F2-2013-601456 (CVGenes@Target) & and Anuj Goel, the Wellcome Trust Institutional strategic support fund. The UK Twin study was funded by the Wellcome Trust; European Community's Seventh Framework Programme (FP7/2007-2013). PoBI samples from the Wellcome Trust funded People of the British Isles project. Sekar Kathiresan is supported by the Donovan Family Foundation, Fondation Leducq, MGH Research Scholar Award, and R01 HL107816. Andrew P. Morris is a Wellcome Trust Senior Fellow in Basic Biomedical Science, funded under grant WT098017. Christopher P. Nelson and Nilesh J. Samani are funded by the British Heart Foundation and Nilesh J. Samani is a UK NIUHR Senior Investigator. Christopher P. Nelson and Nilesh J. Samani are funded by the British Heart Foundation and Nilesh J. Samani is a UK NIUHR Senior Investigator. Samuli Ripatti was supported by the Academy of Finland Center of Excellence in Complex Disease Genetics (Grant No. 213506 and 129680), Academy of Finland (Grant No. 251217 and 285380), the Finnish foundation for Cardiovascular Research, the Sigrid Juselius Foundation and the European Community's Seventh Framework Programme (FP7/2007-2013) through the BioSHaRE-EU (Biobank Standardisation and Harmonisation for Research Excellence in the European Union) project, grant agreement 261433. Alexandre F. R. Stewart is supported by operating grants from the Canadian Institute of Health Research and Natural Sciences and Engineering Research Council of Canada. Hong-Hee Won is supported by a postdoctoral award from the American Heart Association (15POST23280019). ; Peer-reviewed ; Publisher Version

Con una población de 165 millones, una superficie de casi un millón de km2. y una significativa riqueza en hidrocarburos que la convierten en la primera economía regional, Nigeria lo tiene todo para convertirse en un proyecto de potencia a nivel incluso extra africano. No obstante, su pasado y su presente son excelentes ejemplos de cómo las fronteras religiosas y tribales –con diferencias alentadas por el interés económico extranjero- pueden truncar el desarrollo y futuro de un país. Esta es una breve y dolorosa reseña de dicha situación.1. Fronteras reales; fronteras impuestasA mediados del siglo XIX -(habiendo arribado las potencias occidentales a lugares tan lejanos y/u otrora inhóspitos como podrían ser las potencias asiáticas o las tan postergadas Nueva Zelanda y Australia)- el mundo del África subsahariana era aún un gran espacio desconocido a no ser por contactos comerciales puntuales, muchas veces relacionadas con el tráfico de esclavos a América. Son estas relaciones económicas vinculadas al esclavismo las que debemos apuntar en un primer momento, pues hubo, gracias a ellas, un cierto avance magrebí-bereber hacia el sur del Sahara, generando "puentes" sobre el gran desierto y consolidando una multiplicidad de reinos, asentamientos o comunidades de religión musulmana que si bien trascendieron el Sahara, ellas mismas nunca lograron sobrepasar nítidamente la cuenca del alto Níger. Y es que la consolidación de estos "estados" -(de alguna manera hay que llamarlos)- fue un proceso, por lo menos, trunco. Desde el sur, es decir, desde el golfo de Guinea y sus ríos, los europeos comenzaron a avanzar, principalmente los británicos desde la desembocadura del Níger. La cuestión para Albión, en un principio, era alimentar el comercio esclavista (generalmente con su socio portugués) ofrecido por los musulmanes, pero no mucho más. Sin embargo rápidamente el último impulso del "Descubrimiento" -(Stanley y Livingston son, en su epopeya, casi la versión literaria del proceso)- no permitiría más supervivencia de "Terra Incognita" algunay de "vacío espacial del poder" disponible. Muy pronto exploradores, científicos, comerciantes de otros rubros, pastores cristianos y de varios credos, comenzaron su propia –(y autónoma)- conquista del África Occidental. Como siempre ocurre en estas cuestiones que se parecen al Far West, fue un movimiento que prácticamente arrasó con todo aquello que no estuviese mínimamente capacitado para adecuarse a la explosión de la colonización.2. Geopolítica de escritorioBerlín, 1884. Ante la posibilidad de que el avance desorganizado de las potencias coloniales llevara a dramas mayores -(las escaramuzas entre distintas Compañías de colonización y Misiones religiosas, entre otras, ya eran comunes), las mismas se vieron reunidas, quizás no con particular entusiasmo, bajo la égida del Canciller Alemán Otto von Bismarck. A nadie habrá de sorprender que la intención de este destacado personaje era dividir al África cual si fuera un, a la vez, apetitoso y sencillo pastel. Sobra decir que el principio rector que se utilizó para delinear las fronteras del postre en cuestión no fue, en lo absoluto, el respeto de las culturas o de los espacios de los pueblos pre existentes. Es más, hubiese sido de una ingenuidad patética imaginar un Otto von Bismarck "politically correct". Los criterios no podían ser otros que una mezcla de capacidades de control territorial, parcial o total, acompañados sobre todo de la preocupación de no permitir el reforzamiento de las presencias de Francia o el Reino Unido, ya "demasiado presentes" en los alrededores. La originalidad consistió en invitar al balbuceante monarca belga al reparto para que cohonestase la irrupción de un neo-imperio colonial alemán cuya inexistencia envenenaba la vida de von Bismarck desde décadas atrás.Es de estas fronteras, válidas para el Derecho Internacional o para la economía, más allá de lo opinable de su modo de definición, pero arbitrarias y poco razonables a nivel de los nuevos súbditos, de donde nace, básicamente, la confusa problemática en la que, hoy en día, se encuentra el Estado nigeriano.La tragedia de las falsas fronteras en la futura Nigeriase vio claramente desde el momento que se le reconociera la soberanía de parte de dicho territorio (es decir, la cuenca del delta y del Bajo Níger) a los británicos. Éstos, que presionaron por ello, en realidad tardarían varios años en unificar lo que se les había dado en Berlín. Como era evidente, el problema estalló en cuanto hubo efectivo "contacto" con el Norte. Allí, el motor del tráfico esclavista, que había permitido subsistir con estrechez a los mencionados pseudo-estados musulmanes, estaba llegando a su fin. Condenado, casi urbi y orbi, el tráfico de esclavo se redujo estrictamente a escala regional y local, particularmente cuando el Reino Unido, en un sobresalto ético que llegó con trescientos años de atraso, lo condenó irremediablemente. Para colmo de males, este edificante final de la esclavitud dejó a aquellas entidades políticas, musulmanas de credo, pero británicas y portuguesas de vocación, sin su mayor fuente de ingresos. Londres optó por tratar a la Nigeria Septentrional como "una entidad a parte" durante largo tiempo y, para evitar conflictos mayores, otorgó una relativa autonomía a sus líderes religiosos del norte. Como contracara, el Sur, y especialmente el puerto de Lagos, recibió un trato más acorde a las prácticas coloniales de entonces, pasando del estatuto de simples "concesiones" a la Royal Niger Company, a la creación y establecimiento de dos verdaderos Protectorados (incluyendo el de Oriente) que fueron dominados políticamente por los europeos con la colaboración de una elite local, razonablemente occidentalizada. Después de la Gran Guerra se agregará otro Protectorado creado en base al ex Camerún alemán.3. Independencia y primeros problemas: la guerra de BiafraLas necesidades de una organización mínimamente descentralizada -(una federación por ejemplo)- fueron entendidas también por los nigerianos, y podemos decir que el independentismo tuvo dos vertientes: una austral, de elites económicas europeizadas y cristianas; y otra septentrional, ancestral y de raigambre musulmana. Es significativo, -(por no decir casi inconcebible)-entonces, que el país se haya independizado (1960-1963) como un solo Estado y no en dos, tres o más, aunque prevaleciera un modelo político federal y descentralizado que, en teoría, pudiera lidiar con las contradicciones regionales.Evidentemente esto no fue posible, y tras un golpe de Estado fallido por parte de la etnia de los Igbo, éstos comenzaron a ser masacrados principalmente en el Norte como represalia, forzando su repliegue a la región sureste de Biafra . De este desatino se intentó pasar a la declaración de una independencia basada en perspectivas petroleras y alentada por bizarras alianzas casi "contra-natura" (Londres y Moscú del lado unionista; París y Lisboa con el sector separatista). Tras una guerra violentísima (como lo serían tantas otras en el continente) y la perversa contradicción de una brutal hambruna de dimensiones inenarrables en una zona tan rica, se llegaría finalmente a un armisticio en 1970. Las heridas creadas, no obstante, no cicatrizarían.4. Más petróleo, más problemas: la guerra del Delta del NígerA la par del progresivo desarrollo de la extracción y refinamiento del petróleo (actividades realizadas básicamente por multinacionales como Shell o Chevron), la región del Delta del Níger (250 mil km2), en lugar de enriquecerse, presenció la destrucción de sus actividades económicas agrarias y pesqueras tradicionales de subsistencia.A pesar de la descentralización del Estado nigeriano, la Constitución aprobada en 1979 daba al gobierno central la capacidad de expropiar todo territorio rico en hidrocarburos: riqueza generada que, eventualmente, no regresaría a los pueblos que allí habitaban. El petróleo actuó como un elemento empobrecedor en la zona, mientras los dividendos de semejante actividad se dividían entre el gobierno federal y empresas extranjeras. Para hacernos una idea, según Amnistía Internacional, "El sector del gas y el petróleo representa el 97 por ciento de los ingresos de divisas de Nigeria y constituye el 79,5 por ciento de los ingresos del Estado". Los planes de desarrollo prometidos a los residentes del Delta jamás dieron resultado y la etnia local de los Ogoni fue la primera en luchar por esto, de forma pacífica primero y como levantamiento armado tras un significativo movimiento represivo desde el gobierno central a mediados de los 90s. Pronto los Ijaw, otra etnia local, se unirían al levantamiento armado, provocando la huida de cientos de trabajadores "no esenciales" de la Shell y dando impulso a un nuevo movimiento secesionista.5. La insurgencia islámicaComo hemos señalado, el norte nigeriano ha gozado desde tiempos de la colonia de una autonomía significativa, fruto de su pasado proto-estatal con una fuerte presencia islámica y principalmente suní. Esto ha tenido consecuencias importantes hasta nuestros días, cuando la Sharia se impone como principal fuente de Derecho en doce estados de la federación. El Islam es principalmente seguido por la etnia Hausa, si bien parte de los Yoruba también lo practica, constituyendo un 50% de la población total del país. La conflictividad resultante, por lo tanto, no descansa ya sobre viejos conflictos tribales o locales, sino que se trata de enfrentamientos esencialmente religiosos, principalmente derivados de la progresiva expansión del Islam en los estados del norte y en la radicalización de su población ante dicho proceso.Disturbios y masacres comenzaron a reiterarse. Lo acaecido en Jos en 2001 es un hito en el enfrentamiento religioso en cuestión. Pero existen múltiples ejemplos: miles de muertos, la destrucción de decenas de mezquitas e iglesias, etc. Otro paso en la escalada de violencia fue la elección en Nigeria de Miss Mundo en 2002.Pululan los conflictos en esta guerra no declarada e incluso tolerada por parte de las autoridades centrales. No obstante, el problema tomaría otra dimensión con la globalización del movimiento muyahidín y la creación del grupo terrorista Boko Haram (2002), que en idioma Hausa podría traducirse con el edificante slogan de "La Educación Occidental es un Pecado".La violencia generada por Boko Haram -de aparentes lazos con Al Qaeda- no es esporádica ni responde a estímulos puntuales, sino que su meta es la creación de un nuevo Estado islámico a través del enfrentamiento directo contra Abuya y los musulmanes moderados. Lejos de haber sido vencido en la década pasada, las actividades terroristas del grupo parecen multiplicarse año tras año, e incluyen ataques terroristas contra iglesias, cristianos, autoridades gubernamentales, extranjeros y clérigos contrarios. El último mes ha sido particularmente virulento y las víctimas fatales superan las quinientas en treinta días.6. Reflexiones finalesEn el proceso descolonizador, presuntamente Nigeria tenía todo el potencial para transformarse en un Estado ejemplo para el África subsahariana. El resultado ha sido precisamente lo contrario y el supuesto régimen federal no ha servido para encapsular las diversidades étnicas y religiosas o las contradicciones de no saber convertir sus riquezas naturales en prosperidad material para su población. La impunidad con la que actúan los muyahidines y el siempre latente conflicto en el Delta del Níger son solo parte de las consecuencias de ello. Tal vez lleguemos a ver algún día a Nigeria como una nueva Sudáfrica en términos de desarrollo humano, pero los presentes acontecimientos hacen ver esa meta como lejana e incluso utópica.Marcos Rodríguez Schiavone es estudiante de la Licenciatura en Estudios InternacionalesFACS-ORT-Uruguay

Work shown as part of 'Mind Rhymes', curated by Tom Benson at Hidde van Seggelen Gallery, London Mind Rhymes Curated by Tom Benson 24 July – 31 August 2013 This show is about ideas, likes and dislikes. And as far as we can know anything about anyone else, it's dependant on how much we can put ourselves in the place of the other, of their likes and dislikes. It's more or less a form of collaboration. Tom Benson: So, two characters in the background would be Marcel Duchamp and John Cage. John Cage having written a piece of music called Music for Marcel Duchamp for a film by Hans Richter, with a little excerpt in it on Duchamp. It was one of the very, very early prepared piano pieces by Cage and it's a relatively short piece, but in it. I've thought for a long time that it encapsulates a particular quality, which is a quality of thought happening rather than having happened. There are points, in the way that the rhythm is built up and held, where it hovers before some sort of direction is taken. I didn't think to look up very much about the piece when I first heard it, but when I finally did, years later, I was surprised to discover that it was one of the first pieces that Cage had written where he deliberately tried to explore silence in a structured way. So there are bars of silence and bars of sound. These gaps, or these spaces, were spaces that I felt somehow offered me the ability to enter into the piece with my own thinking. Spaces for thought, if you will, within the music, rather than a wall of sound that is all-invading. And also with Cage, as we know, there is an interest in the I Ching and various strategies that were used to generate musical compositions that would remove him to some extent from a more authoritative position of his own subjectivity. The idea of the grid—I was struggling with how to bring a number of disparate works together into a space and give them the same space. It was a question of how to address the space as well as the works within it, in a subtle but determined way. I was thinking about devising a band system, so there would be three bands, a tripartite division running horizontally around the space. It could be black, white, grey, whatever. It would give me different tiers to include works that could exist above, along side, in parallel, askance from other works. But I thought that that would almost be too crude. A much, much simpler way was just a very lightly drawn, using a 4H pencil, linear grid that would run across all the wall surfaces from floor to ceiling, that would give a more planular space, a more extensive space, so that it didn't feel—because of the proportion, because it's 50 centimetres across every facet of the space—it wouldn't feel like, 'that's at the top, and that's at the bottom'. Just, 'it's located on the grid'. It equalises the space. For the name of the show, I was first thinking along the lines of 'rhyme and reason', rather than 'rhyme or reason', to include the analytic and conceptual as well as the emotive and the subjective. Because it seems to me that some of the most interesting works do that - however obdurate they might be, there is a sort of feeling of a mind at work, the mind that brought that thing into existence. But in having a dialogue with so many artists about their work and realising that I was being shown things I wouldn't have thought about otherwise, and also in being slightly worried that 'rhyme and reason' sounded almost too clear and understandable. to come across this term 'mind rhyme'—which does exist—I thought was fantastic, because it included both the conceptual and the poetic, the rhyme and the reason, but in a much more interesting way. A mind rhyme is a situation set up through language, poetry, rhyming, where the mind will anticipate the word that's coming next. So it's possible to have a joke, a pun, an innuendo. A lot of these things revolve around a mind rhyme. But I was more thinking about, if you like, a visual mind rhyme, where you are presented with one artist's work, and you might begin to develop an understanding of that work, but because of what else is situated with it, you are somewhat confounded, or are lead to a point where there's a kind of bifurcation, or split, and the directions are unpredictable. It creates another type of gap for the mind to work with, a space between what might have been anticipated and all kinds of unexpected associations. In thinking about another person's work, it enters into my frame of reference and it becomes sort of a touchstone, and an important thing. It influences my own thinking. It's a form of collaboration. — As told to Kyra Kordoski Jenna Bliss uses video, performance, sound and text, to navigate public spheres intimately through letter writing and ambivalent fandom. Dreaming of singularity and collectivity simultaneously, she creates and then destroys her singular voice. Much of this work began by performing at pub open mic nights in London. Bliss recently exhibited at Woburn Slade Research Centre, London (2012); White Building [SPACE], London (2012); Piet Zwart Institute, NL (2012); and Camden Arts Centre, London (2012). She was born in Yonkers, New York, USA and currently lives and works in London. Joey Bryniarska's practice is concerned with technology, ornament, subjection, power, vitality. Within the self-reflexivity of reprographic mediums, she creates parallels between this technological food-chain and a larger system of parasitical dependency, reproduction, ornamental deceit and conditions of spectatorship. Bryniarska has exhibited at Post Box Gallery, London (2012); Collective Gallery, Edinburgh (2010); Complesso Monumentale Santo Spirito, Rome, IT (2010); and Royal Academy of Arts, London (2008). Born in Swindon, she currently lives and works in London. Céline Condorelli works, broadly speaking, with art and architecture, combining a number of approaches such as developing possibilities for 'supporting' the work of others, resulting in projects merging exhibition, politics, fiction, public space and whatever else feels urgent at the time. One of her long-term projects, Support Structure (in collaboration with Gavin Wade), has been exhibited at the Institute of Contemporary Arts, London (2008); GIL, Guangzhou, Beijing, CN (2007); and Chisenhale Gallery, London (2003). Other recent exhibitions include: Centre d'Art Contemporain de Brétigny, FR (2013); Nottingham Contemporary (2012); Victoria & Albert Museum, London (2011); Tate Modern, London (2011); and Centre Pompidou, Paris, FR (2010). Condorelli lives and works in London. Claudia Doms runs a graphic design studio and frequently collaborates with artists and editors from the UK and abroad. Since 2010 she has made a drawing a day and uses these as formal spurs for her songs, music, videos and paintings. Her work has been shown at: London Design Week (2011); Cream Espai Creatiu, Barcelona, ES (2011); Bulthaup Gallery, St. Petersburg, RU (2010); Witzenhausen Gallery, New York, USA (2010); Red October, Moscow, RU (2010); City Gallery, Tallinn, EE (2010); Meneer de Wit Gallery, Amsterdam, NL (2009); and Fondazione Sandretto Re Rebaudengo, Turin, IT (2007). Born in Germany, Doms currently lives and works in London. Kati Kärki's explorations in art have taken her through a combination of media, encompassing photography, printmaking, sculptural furniture, writing and spoken word. She has arranged discursive events, providing intimate settings for discussions about and around art. Recently she performed at Art13 London (2013), and organized a daylong event at Whitechapel Gallery, London (2013). Kärki was born in Finland and currently lives and works in London. Elizabeth McAlpine works with video, film, installation and photography. Her work often engages with ideas of temporality, the passage of time, its tones and textures, and various ways of registering it. Recent solo exhibitions include: Laura Bartlett Gallery, London (2012); Laurel Gitlen, New York, USA (2012); Eastside Projects, Birmingham (2010); and Ballina Arts Centre, IE (2007). Her work is currently on view at The Metropolitan Museum, New York, USA. Recent group exhibitions include: Royal Standard, Liverpool (2013); Perth Institute of Contemporary Arts, AU (2013); deCordova Sculpture Park and Museum, Lincoln, USA (2012); and Barbican Centre, London (2010). Born in London, McAlpine currently lives and works in London. Fay Nicolson's practice spans a set of associations around educational structures, material understanding and knowledge while approaching the difficulties of recording, coding and distributing presence and experience as information. Recent solo exhibitions include: Künstlerhaus Wien, Vienna, AT(2013); and PLAZAPLAZA, London (2012). Current group exhibitions include White Cube, Masons Yard, London (2013); and The Newbridge Project, Newcastle (2013). Other group exhibitions in 2013 include: Overgaden Institute of Contemporary Art, Copenhagen; Limoncello; and The London Art Fair, Art Projects. Born in Derby, Nicolson currently lives and works in London. Philomene Pirecki works across painting, photography, drawing, sculpture, projected image and language. Her work addresses memory, time, perception, and their representations. Pirecki often physically and conceptually references her existing works and considers how they can adapt and respond to new conditions and change over time. Recent solo exhibitions include: Green on Red Gallery, Dublin, IE (2013); MOTInternational, Brussels, BE (2012); Clockwork Gallery, Berlin, DE (2012); and Laure Genillard, London (2011). Selected group exhibitions include: Wilfried Lentz Gallery, Rotterdam, NL (2013); Wysing Art Centre, Cambridge, (2013); Supplement, London (2012); Cristina Guerra Gallery, Lisbon, PT (2012); Chelsea Space, London (2011); and The Barbican Art Gallery, London, (2010). Born in Jersey, and currently living and working in London, Pirecki founded the curatorial platform, Occassionals, a peripatetic project for artists, writers and curators to make their work public, usually over a single day or an evening. Laure Prouvost's approach to filmmaking, often situated within atmospheric installations, employs story-telling, quick cuts, montage and deliberate misuse of language to create surprising and unpredictable work. Recent solo exhibitions include the Max Mara Prize for Women at Whitechapel Gallery, London (2013); and Collezione Maramotti, Reggio Emilia, IT (2013). Her works have also been on view at Morra Greco Foundation, Naples, IT (2013); Tate Britain, London (2013); MOTInternational, London (2012); Sculpture Center, New York, USA (2011); and The Serpentine Gallery, London (2010). Born in Lille, France, and currently living and working in London, she is a Turner Prize 2013 nominee and was the winner of the Max Mara Prize for Women in 2011. Chooc Ly Tan's practice is multi-disciplinary and incorporates sculpture, video, installations and performances. Through her work she attempts to see beyond the physical constants that govern people's lives, their significance, and to make the possibility of their subjugation all the more fantastic. She asks, "what would a world devoid of physical laws, such as gravity and frames of references, geometry and time, be like"? Selected solo and group exhibitions include: Circa Projects, Newcastle (2012); Carlos/Ishikawa Gallery, London, (2012); Drawing Room, London (2012); Transmission Gallery, Glasgow (2011); and The Royal Society, London (2011). Tan was born in La Roche sur Yon, France and currently lives and works in London.

La vida del uruguayo Arturo Ardao fue tan rica como su obra: abogado, docente y jerarca universitario, periodista de ideas, militante político. También investigador y filósofo por derecho propio, es principalmente conocido como uno de los más grandes historiadores de las ideas en América Latina. En este año 2012 se cumple un siglo de su nacimiento. Al ser más conocido por su labor intelectual que por su trayectoria comprometida con América Latina y sus problemas, creemos oportuno difundir algunos documentos poco conocidos de Arturo Ardao que complementan su figura y rescatan una dimensión esencial de su vida y obra. El doctor Arturo Ardao militó en su juventud en la Agrupación Demócrata Social Nacionalista, acompañó al caudillo Basilio Muñoz en el levantamiento de 1935 contra la dictadura de Gabriel Terra y recorrió buena parte del siglo XX junto a Carlos Quijano y el legendario semanario Marcha. (Courtoisie, 2003) La declaración de principios de la Agrupación Demócrata Social (ADS) data de julio de 1928 y fue reproducida en Acción, Año II, Nº 48, 15 de julio de 1933, página 3. Tuvimos a la vista el documento publicado y la imagen digitalizada del manifiesto nos la proporcionó la licenciada Alicia Ardao, hija del autor cuyo aniversario conmemoramos. La imagen digital de la declaración de la ADS de 1928 (Acción, 1933) puede verse en: http://www.ort.edu.uy/facs/boletininternacionales/contenidos/160/manifiestoardao.jpg En realidad, Ardao adhirió a la ADS en 1931. La ferviente declaración inaugural del grupo, inspirado por el joven Carlos Quijano, se divide en tres partes: Nacionalismo - Anti imperialismo, Democracia Política y Democracia Social. He aquí una muestra de algunos de sus pasajes: "Supresión del salariado y la nacionalización de los medios de producción. Esto nos va a llevar en el campo de las realizaciones inmediatas a la defensa de las reivindicaciones proletarias, el desarrollo de los métodos que, como el cooperativismo, pueden conducir a aquella abolición del salariado de que antes hablamos; a la adopción de medidas de limitación y contralor del capitalismo; a la nacionalización industrial y progresiva de los monopolios de hecho, dando intervención en su gestión, a los productores, es decir, a los obreros y a los técnicos, al Estado como representante del interés general y a los consumidores". Reparemos ahora en un tramo anterior al antes consignado, donde se lee: "Hay que hacer a la democracia más eficaz. Lo económico prima sobre lo político o mejor dicho lo determina". A modo de prueba de que la adhesión de Arturo Ardao a la ADS no involucraba resignación de sus propias ideas y que lo hacía con espíritu independiente, veamos las reflexiones que le suscitan ese concepto de democracia y eficacia, y el supuesto conexo de que "lo económico prima sobre lo político". También en Acción, pero pocos días después, Ardao expresaba un artículo titulado "Democracia y eficacia": "Peligroso punto de partida: hacer de la democracia un medio y no un fin. La democracia es algo más que una forma de gobierno". Hay que ver en ella un concepto "donde no es posible separar lo político, lo social y lo espiritual", es decir, a darle el sentido de "un fin en sí" y no de un simple medio. La "eficacia" se le pide a un medio, no a una finalidad. (Ardao, 1933) Continúa el entonces muy joven Ardao, ese 29 de julio de 1933, formulando de modo sutil cierto reparo sustancial a la declaración de la ADS de 1928: "Si queremos salvar a la democracia tenemos hoy que buscar su verdadera paternidad en los filósofos del movimiento humanista, que la asentaron en su verdadera raíz, en lo espiritual, afirmando el más grande 'ideal concreto' de la historia: la libertad de conciencia, desde Spinoza a Kant". Culminaba diciendo: "sí, eso es la democracia: libertad de conciencia e igualdad de derechos. La antinomia autoridad – libertad, es dilemática". (Ardao, 1933) En cuanto a las profundas coincidencias, sin embargo, con las grandes líneas de la declaración de la ADS, son también muy claras. No en vano Ardao dirá incluso 20 años después, en una "encuesta" para el diario La Mañana: "La democracia social no se suma simplemente a la democracia política: se consustancia y se identifica con ella" (Ardao, 1953, pág. 3) En realidad, el interés de Ardao con los postulados de la ADS, creada en 1928 y disuelta en 1958, se prolongará hasta una fecha tan tardía como 1987, cuando a propósito de las "Opciones políticas de Quijano", nuestro autor expresa: "Además de 'nacionalista', la Agrupación era 'Demócrata Social". Sin ninguna reminiscencia de la Social Democracia clásica, se trataba de afirmar la Democracia social como expresión, sencillamente, de un Socialismo Democrático, enraizado en la realidad histórica y sociológica del país. En esa dirección tenía que evolucionar el viejo partido, como también, por lo demás, su adversario tradicional, en el que se estaba dando la experiencia, en tantos sentidos paralela de la Agrupación Avanzar". (Ardao, 1987, pág. 16) Mencionemos ahora otras cuestiones, más generales. Para las generaciones que se formaron leyendo y escuchando al sabio ecuánime que tuvimos el privilegio de conocer, puede resultar sorprendente conocer sus pasiones políticas juveniles, reveladas en La tricolor revolución de enero (1996), o su primer libro, Vida de Basilio Muñoz (1938), escrito con su amigo el maestro Julio Castro. Además de una vasta obra integrada por títulos como Espiritualismo y positivismo en el Uruguay (1950), Racionalismo y liberalismo en el Uruguay (1962), o Rodó, su americanismo (1970), Ardao abordó también el estudio de figuras como José Artigas, Dámaso Antonio Larrañaga, José Pedro Varela, Carlos Vaz Ferreira, Batlle y Ordóñez, entre muchas otras. A causa de la dictadura en el Uruguay, Ardao emigró a Venezuela, donde a partir de 1976 enseñó e investigó en el Centro de Estudios Latinoamericanos Rómulo Gallegos de Caracas y en la Universidad Simón Bolívar. A su regreso a nuestro país, ya en democracia, fue homenajeado y reconocido como el hombre que había sabido explicar y difundir con fineza y profundidad las grandes líneas del pensamiento nacional y latinoamericano. Alguien que había sabido plantarse creativamente frente a los grandes nombres y problemas de la filosofía universal. (Courtoisie, 2000) (Courtoisie, 2004) Sobre el propio Arturo Ardao se ha acumulado una vasta literatura crítica y sin aspirar aquí siquiera a una enumeración representativa, mencionemos apenas a sus compatriotas Javier Sasso, Manuel Arturo Claps, María Angélica Petit, Luis Alemañy, Jorge Liberati, Yamandú Acosta, entre muchos otros que se han ocupado de aspectos parciales o visiones panorámicas de su vida y su obra. (Petit, 2000) (Alemañy, 2004) (Liberati, 2004) Sin duda, el corpus principal del legado de Ardao refiere a la filosofía de lengua española, pero también a las realidades latinoamericanas, a una lectura rigurosa pero comprometida de las doctrinas sociales, económicas y políticas. No es un dato menor agregar que, sin negar los aportes o insumos de las naciones poderosas del mundo, su prédica indujo siempre a pensar con cabeza propia. Según Ardao, ni la filosofía, ni la política, debían ser ejercidas de modo ajeno a las circunstancias concretas de la experiencia, y a las realidades históricas. Denunció siempre esa "radical incomprensión de lo propio, por virtud del colonialismo intelectual, tan característico, entre nosotros, de ciertos espíritus".Por eso ahora ya no importa discutir si fue más historiador que docente, o más filósofo que historiador, porque fue todas esas cosas. Lo que en adelante habría que tener siempre presente, sin descuidarlo, fue al militante y al pensador político, que nutrieron, en reciprocidad, el ejercicio de sus restantes actividades. En cierto sentido amplio, pues, podría decirse que Arturo Ardao encontró en la historia de las ideas su más natural forma de expresión, como ocurrió con Carlos Quijano en el periodismo, "Rodó en el ensayo, Vaz Ferreira en la conferencia, Frugoni en la oratoria". Y después de todo, la expresión que Ardao usó para calificar a Carlos Quijano en cierta oportunidad, podría aplicársele a él con toda justicia: "Maestro sin más".En futuras entregas tendremos ocasión de comentar otros relevantes textos fuentes, piezas documentales muy difíciles de obtener y poco difundidas, y dar a conocer algunos esclarecedores aportes críticos. Sobre el autorProfesor de Cultura y Sociedad Contemporánea. LI- FACS – Universidad ORT Uruguay. DOCUMENTOSDeclaración de la Agrupación Demócrata Social, julio de 1928, reproducida en Acción, Año II, Nº 48, 15 de julio de 1933, página 3. La imagen digital fue proporcionada por la Lic. Alicia Ardao. Ver el documento en: http://www.ort.edu.uy/facs/boletininternacionales/contenidos/160/manifiestoardao.jpgTEXTOS DE ARDAOARDAO, Arturo (1933). "Democracia y eficacia", en Acción, 29 de julio de 1933, Montevideo. Tuvimos a la vista el impreso, razonablemente legible, que formaba parte de un tomo encuadernado al que accedimos gracias a la Lic. Alicia Ardao.ARDAO, Arturo (1953). "La democracia y la libertad. Contesta el Doctor Arturo Ardao", en La Mañana, marzo de 1953, Montevideo. Accedimos a una fotocopia cortesía de la Lic. A.A.ARDAO, Arturo (1987). "Opciones políticas de Quijano", en Cuadernos de Marcha, junio de 1987, Montevideo.BIBLIOGRAFÍASe indican solamente algunos textos específicos, utilizados en la confección del presente artículo, pero no se han incluido obras de interés general sobre los temas abordados.ALEMAÑY, Luis (2004). La rebelión de la inteligencia. Ediciones de la Plaza. Montevideo. Ver también, del mismo autor,"Ardao: La filosofía del siglo XXI", edición digital en pdf de Dosmil30: www.dosmil30.org/dosmil30/files/articulos/20080620b.pdfCOURTOISIE, Agustín (2000). "Arturo Ardao, historiador y filósofo. Diálogo con Arturo Ardao", en revista Relaciones, Montevideo, enero-febrero 2000, págs. 5-6. La entrevista fue reproducida también en Revista Ariel, Montevideo, agosto de 2009. Versión digital: http://fp.chasque.net/~relacion/0001/Ardao.htmCOURTOISIE, Agustín (2003). "Arturo Ardao (1912-2003). La erudita inteligencia". El País Cultural, viernes 10 de octubre de 2003, Montevideo. Versión digital:http://www.elpais.com.uy/Suple/Cultural/03/10/10/cultural_61791.aspCOURTOISIE, Agustín (2004). "La razón enriquecida por la intuición", en Ardao por diez. Edición de homenaje del MEC a Arturo Ardao, que reproduce las ponencias realizadas en la Dirección de Cultura del MEC, el 22 de octubre de 2003, a cargo de Acosta, Yamandú; Alemañy, Luis; Biaggini, Hugo; Courtoisie, Agustín; Garcé, Adolfo; Guzmán, Leonardo; Liberati, Jorge; Paris de Oddone, Blanca; Zubillaga, Carlos. Publicado por del Ministerio de Educación y Cultura (MEC), Montevideo, 2004. Ficha del Sistema de Bibliotecas de Universidad ORT Uruguay: http://biblio.ort.edu.uy/bibid/50307 Ver también reseña breve en: http://www.elpais.com.uy/Suple/Cultural/05/02/18/cultural_138913.aspCOURTOISIE, Agustín (2011). "Arturo Ardao y la Independencia. Nación de repúblicas", en El País cultural, viernes 18 de noviembre de 2011, Montevideo. Versión digital:http://www.elpais.com.uy/suplemento/cultural/Nacion-de-republicas/cultural_606378_111118.htmlLIBERATI, Jorge (2004). Arturo Ardao. La pasión y el método. Editorial Cal y Canto, Montevideo. Ver también nota "La pasión y el método", en revista Relaciones, sin fecha. Versión digital: http://fp.chasque.net/~relacion/0101/ardao_pasion.htmPETIT, María Angélica (2000). "Bibliografía sobre Arturo Ardao", en Proyecto Ensayo Hispánico de José Luis Gómez-Martínez. Versión digital:http://www.ensayistas.org/filosofos/uruguay/ardao/biblio-sobre.htm