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All parts of Heraclitus’ cosmos are simultaneously living and dying. Its constituent stuffs (“biomasses”) cycle endlessly through physical changes in sweeping patterns (“biorhythms”) that are reflected in the dynamic rhythms of Heraclitus’ own thought and language. These natural processes are best examined at a more-than-human level that exceeds individuation, stable identity, rational comprehension, and linguistic capture. B62 (“mortals immortals”), one of Heraclitus’ most perplexing fragments, models these processes in a spectacular fashion: it describes the imbrication not only of humans and gods but of cosmic masses more generally, and its language mimics the natural relations that it names, or rather intimates through its grammatical and syntactical indeterminacy. The remaining fragments amplify the uncertainties and the exhilarations of Heraclitus’ worldview along the same lines. His approach to nature raises urgent questions about how human beings fit into the cosmos, not least by challenging our intuitive conceptions of life and death, our material makeup, and our entanglements with our natural surroundings. In doing so, he provides vital lessons for contemporary ecological awareness, and proves to be an unexpected ally.

Terrorist organizations are often described as brands. However, the most important visual representations of these brands – terrorist groups' logos – have remained unexplored. In this article, we demonstrate that logos are signalling devices that provide vital cues on the propensity to use violence. To this end, we code and analyse 562 terrorist logos (2000–16). After providing a descriptive overview of the main colours and symbols used by terrorist groups worldwide, we rely on a zero-inflated negative binomial model to analyse the relationship between these organizations' visual choices and their deadly activities. Our results show that the presence of violent, religious, and extremist symbols in terrorist organizations' logos, as well as the use of black as the main colour, correlates with more frequent and deadlier attacks. These findings have important policy implications, demonstrating that logos serve as behavioural cues predicting the threat posed by terrorist groups not less effectively than their ideology. By highlighting the importance of visual artifacts like logos and their amenability to quantitative research, our article also provides a novel methodological contribution to international relations, helping bridge the gap between explanatory and critical security studies. [ABSTRACT FROM AUTHOR]

Visual marketing communications consist of two components: (1) semantic content (e.g., headings, images, copy) that communicates a brand's positioning, benefits, and personality and (2) visual design (e.g., font selection, image size, the organization of the content) that encourages inferences about brand claims. The authors investigate how visual design can be used to encourage inferences that support brand claims and improve brand performance. They find that brands with a utilitarian positioning perform better when the visual design of their marketing communications encourages structured perceptions, whereas brands with a hedonic positioning perform better when the visual design of their marketing communications encourages unstructured perceptions. In both cases, (un)structured perceptions encourage inferences that reinforce brand claims and, consequently, improve brand performance. This research offers actionable insights into how marketing communication specialists can coordinate logo design, product design, package design, visual merchandising, and retail environments to reinforce brand claims. [ABSTRACT FROM AUTHOR]

In the Cratylus, Plato addresses the question of the orthótes onomáton, the “accuracy” or “adequacy” of names regarding what they would name. Two positions come into play regarding such adequacy (the conventionalism of Hermogenes and the naturalism of Cratylus), both of which are dismantled by the Platonic Socrates. But only two? Isn’t there in the Cratylus at least an indication of a possible Platonic “adequacy”? This paper presents that possible “adequacy”. For this, the difference between name (or “natural” name) and word is discussed, as well as the need to anchor designation in essences; above all, it is shown that it is necessary to consider the question of name in relation to that of logos. For that purpose, an interpretation of the Cratylus is articulated with some passages from the Phaedo and the Sophist. [ABSTRACT FROM AUTHOR]

On its seventeenth centenary, I seek to reassess the theological significance of the Nicene Creed, drawing inspiration from Athanasius, who came to see the Creed as a privileged transmission of the apostolic teaching based on the Revelation granted by Christ. I attempt to bring into focus the nature of Revelation, referring to Karl Barth and Jean-Luc Marion. Criticizing the deflationary approach to Nicaea and Athanasius, which has been common of late, I read the layers of meaning in the Creed with special attention to the way the Creed builds on Johannine themes, and I reassess its ousia language. [ABSTRACT FROM AUTHOR]

Retro jerseys across many sports have grown increasingly popular in recent years and previous research has given credence to their use by sport organizations. Specifically, recent research has found the freshness and outdatedness of retro jerseys to impact consumer attitudes (Dwyer et al., 2020). Although nostalgia is at the core of literature on retro merchandise, scholars have yet to examine various types of nostalgia and their impact on retro merchandise. Therefore, the current study sought to assess the influence of nostalgia -- and specifically its three dimensions personal, historical, and collective -- on consumer attitudes and purchase intentions. An online sample of 434 participants were surveyed and results exhibited mixed findings, with the three dimensions of nostalgia varying in impact toward the outcomes of team attitude and purchase intentions. Also, examination of the role of age, income, and length of time as a fan were also explored with results exhibiting differences based upon consumer income and length of time as a fan. Although the results varied based on type of nostalgia and consumer outcome, it was clear that nostalgia plays a role in consumers' feelings toward their favorite team's merchandise. Further examination of these results are provided and suggestions for future research on the topic of sport retro apparel are discussed. [ABSTRACT FROM AUTHOR]

This article explores the depiction of time in the works of C. S. Lewis, offering an analysis rooted in a reading of select passages that highlight issues of temporality in Lewis' works. The select passages are from the following books: Mere Christianity; The Lion, the Witch and the Wardrobe; The Magician's Nephew; and The Last Battle. The theoretical framework for this article is derived mainly from Aristotle's perennial contribution to rhetoric, adopting his definition of rhetoric as: "The faculty of discovering, in the particular case, the available means of persuasion." Moreover, this paper engages with published readership on Lewis' relationship with rhetoric, as explored by Gary Tandy in The Rhetoric of Certitude, and Don W. King's "The Rhetorical Similarities of C.S. Lewis and Bertrand Russel" among others. This study mainly aims to explore Lewis' employment of Pathos, Ethos, and Logos in his writings, demonstrating how these three modes manifest differently in his nonfiction and fantasy works yet remain equally compelling. Finally, this article aims to show how Lewis utilizes literary techniques that enhance the sense of identification between his voice and that of the reader, in order to increase the receptiveness of his audience toward the following three points which he postulates: Firstly, time has clear boundaries; specifically. This implies that created time, or time on earth is finite. Secondly, time is linear. Namely, it has a continuous and sequential nature, where events follow each other in a straight line, regardless of how it is experienced on a subjective level. And thirdly, time is but a line encompassed by an infinite eternal being, the Creator of time. Meaning that as a finite being, God exists outside of time, and as thus is capable of creating time. [ABSTRACT FROM AUTHOR]

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This article performs a 'logological' and 'spherological' reading of globalization to critique the topical generality of spatial rhetoric. Posited respectively by Barbara Cassin and Peter Sloterdijk, these seemingly distant theories both show how 'world' is created by discourse — that being is an effect of saying. An appropriately equivocal translation of the Greek logos, discourse is here read as the rhetorical forms of 'inning' that make space sensible. Cassin's 'counter-philosophical' reading of the ancient Greek Sophists challenges post-Parmenidean philosophy's 'ontopological' generalization of space into topics, instead attending to the worlds opened by the different ways space is described. This is read alongside Sloterdijk's spherology and its emphasis on transference and 'inning', arguing that space is a discursive product, a shared 'canopy' under which we make worlds to share meaning. Throughout 'human' history, these meanings have, as both Cassin and Sloterdijk argue, determined human life as the ontological being that can be represented under these discursive atmospheres. The article suggests that this can be thought less exclusively by taking up the Sophists' rhetorics of time and kairos, which reimagines the discursive production of space through contingency and particularity — the sense of reality as the autonomy of the political. [ABSTRACT FROM AUTHOR]

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

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

Este texto presenta los resultados de un proyecto de investigación que explora la fundamentación epistemológica de la Educación Religiosa Escolar (ERE) en Colombia a partir de la pregunta por el λόγος de los “estudios de la religión”. El problema central radica en cómo armonizar la ERE con la formación integral, evitando el proselitismo religioso en las instituciones educativas del país. Para abordar este desafío, se ha adoptado un enfoque cualitativo, utilizando un método de arqueología transmedia con una perspectiva epistemológica hermenéutica. Este enfoque permite analizar críticamente cómo los principios racionales de los estudios de la religión pueden contribuir a la construcción de una ERE que fomente el cultivo del sentido de la vida, la apertura a la trascendencia, una conciencia profunda de las convicciones y el desarrollo de un horizonte pluralista e intercultural. Como resultado, se espera evidenciar criterios pedagógicos que apoyen una ERE que esté alineada con los principios del respeto a la diversidad, proporcionando así un marco más holístico para su implementación en Colombia. En conclusión, se busca proponer una reflexión crítica y situada sobre la racionalidad de los estudios de la religión como un aporte significativo a los procesos educativos del país.

This article proposes a reading of Juan Luis Martínez’s La nueva novela to reveal the way in which the Chilean poet mobilizes texts from Western authors to undermine Western epistemology from within. Martínez uses Eastern philosophical concepts to deconstruct the logocentric tradition, creating poetic texts that operate similar to Zen koans. Martínez’s project reveals the similarities in literary deconstruction and Zen by decentering language and questioning the processes of producing meaning.

The motif of shame represents an interesting and hitherto neglected intersection in the discussion of the relationship between Nietzsche and Plato. The first part of the essay recapitulates the function of this motif in Nietzsche's culminating texts (mainly Zarathustra and Gay Science), while the second part focuses on the motif of shame in Plato's work, specifically the two extreme contexts of death (Apology, Crito) and love (Symposium). It turns out that for both authors, shame is a constitutive moral phenomenon that is thematized in relation to logos. Shame and logos thus stand in close and contrasting relation. Their tension is decisive for the life of the soul, for its upward movement (Plato) or gradation (Nietzsche). It is therefore not a simple subjugation of the "bad", irrational element by the "good", rational component of the soul that plays the central role but an interplay of irreducible, mutually demanding moments. The interpretation of their interplay has both historical and systematic importance—it sheds new light on the relationship between these seemingly opposing philosophers and contributes to answering the following question: what is there to be ashamed of? [ABSTRACT FROM AUTHOR]

Accounts of revelation and contemporary views of these are based on beliefs and historical citations. These accounts shall not be limited to the understanding and interpreting of historical and other events within writings but must present the possibility of an objective analysis of the nature of revelation as a phenomenon, an object of our sensory and mental conscious experiences. This paper approaches the act or phenomenon of revelation regardless of the revealer and its nature. Can we abstract the revealer and the revealed from revelation and have an ontological account of revelation solely focusing on the occurrence itself? The central part of the discussion is based on the object/property pair as ontological categories through which the means are analyzed. A comparative method is used where Scripture, musical writings, and mathematical/physical formulae (as potential means of revelation) are scrutinized. As a result, without any need to determine the revealer, revelation can be based on and described through pure properties (not tropes) in human experience, intellect, and understanding. The possibility of revelation beyond Scripture and Jesus Christ—following a type of liberal and general theory of revelation—presents itself in arts and sciences. The "true" of a musical work, when found and experienced during musical performances and scientific truths represented by the formulae, which describe the world and a meta domain, can be derived from the chains of signs and symbols as it is through Scripture. Human cognitive faculties present a universal natural limit to our direct experiencing of the transcendent, of the supernatural. A new dualist conception of logos as a metaphysical category marks the domain bridging the non-transcendent with the transcendent. [ABSTRACT FROM AUTHOR]

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

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

The design and the field of logo's design is considered one of the most important cultural approaches in the current era to preserve the visual and cultural identity for people in general and for the Arab child in specific, especially during the wide spread of globalization and expansion of knowledge, the Arab child need to receive direct and indirect communicative messages related to his cultural values to make him be able to distinguish what is suitable to his own culture or not. Our research is concerned with analyzing children's channels to clarify their weaknesses and how is it engaged to the Arab identity and also how it's affectioning in the child behavior. The research problem is in how there are many children's channels logos don't represent the cultural and civilizational dimension of those countries. But also is represent the features and characteristics of the global logos and the global trend in design so that it's reflecting in the formation of the Arab child in the pre-school stage which is the logo in this stage one an important engine in developing the child behavior and contributing in the development of his innovative and sensory skills. So that the design of the logo directed to the child, must be based on main basis includes a symbolic and cultural meaning which helps to build his cultural and visual identity.

The article deals with Philo's elaboration of the Stoic doctrine regarding the proper emotions (εὐπάθειαι): joy (Χαρά), caution or watchfulness (εὐλάβεια), and wishing (βοὐλησις) concerning the twofold state of the human mind: an individual (within the inner soul's structure) and the universal (relating to the world). In these two states of mind, one's disposition toward God's Logos is revealed. Philo puts the Stoic doctrine within the framework of Jewish theology, which considered man an essential link connecting created and uncreated nature. Philo avoids Stoics' monism and considers the problem of the selfdetermination of an individual mind in the light of the relationship between man's mind and God's Logos as two distinct essences. Philo finds the proper model of the inner man's world (microcosm) in the eupatheiai, which is perfectly correlated with the structure of the universe guided by God's Logos. [ABSTRACT FROM AUTHOR]

European integration scholars have paid little attention to the visual dimension of Europeanization. We fill this gap by analysing how European Union integration reshapes political parties' most visible symbols: their logos. We examine 579 party logos in Central, Eastern and Southern Europe before and after countries became European Union members, obtained the status of candidates or joined the European neighbourhood policy. Our difference-in-differences models show that European Union integration corresponds to a decrease in extremist and nationalist symbols as well as national flag colours. This 'visual Europeanization' process, prompted by population ecology and rebranding, cannot be solely explained by democratization or economic growth. Our analysis considers potential mechanisms that explain this correlation, including Europarty membership and normative diffusion, and discusses implications for the Europeanization literature. [ABSTRACT FROM AUTHOR]

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

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

A recent book by Romaric Jannel on the work of the 20th Century Japanese philosopher Yamauchi Tokuryū is reviewed as a prolegomenon in this journal to more detailed studies of Oriental philosophy. Emphasis is placed on the similarities and overlaps of Eastern and Western thought. [ABSTRACT FROM AUTHOR]

This paper aims to present a theoretical approach to studying argumentative study, also known as modern rhetoric; the paper follows a limpid path, moving between the various definitions of argumentation using the descriptive-analytical method. Firstly, it differentiates the two types of argumentation: the logical and the linguistic. Then, it deals with the most well-known contextual definitions of argumentation in both Arabic and Western argumentative studies. Aristotle was the first to refer to the types of argumentation. Hence, the paper shows his endeavors in this respect. The article advances Arabic language and teaching by providing theoretical foundations, pedagogical insights, cross-cultural understanding, historical context, methodological applications, relevance to modern scholarship, and validating Arabic rhetorical traditions. This study aims to give a brief and easy idea of Aristotle's efforts in the field of argumentation, especially the logical arguments and the subjective moral arguments, and the functions of these moral arguments of benefit, influence, and enjoyment, whether they relate to the orator (Aetos), the audience (Pathos), or the speech itself (Logos). Then, the research concluded with examples of these self-created arguments. The study results showed a comprehensive concept of the arguments in Arab and Western thoughts. Moreover, the researchers proved that Aristotle's topics and thoughts were one of the most significant sources of nourishment for the modern argumentative lesson; Arabic rhetoric did not lag behind the Western lesson in its care for argumentations and its methods of analysis, and they demonstrated the applicability of the mentioned concepts in the study. [ABSTRACT FROM AUTHOR]

Previous research on incidental memory in everyday settings has shown that frequent exposure to stimuli does not guarantee accurate representation in memory. In two studies, we explored the memory and metamemory of car brand logos using recall (drawing) and recognition tasks (Study 1) or a naming task (Study 2). The results showed that memory accuracy for logos was modest in the recall and recognition tasks; nevertheless, the participants' accuracy in naming the visually displayed car logos was almost perfect. The participants showed overconfidence in their ability to recall and recognize car logos prior to their performance, which was adjusted after completing the recall task. Overconfidence was absent in the naming tasks. These results replicate the modest visual memory and metacognitive adjustments in recall and recognition tasks found in previous studies and contrast with participants' better memory performance and metacognitive adjustments in the naming task. [ABSTRACT FROM AUTHOR]

The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator [Παντοκράτωρ – the Lord of all] endowed with infinite power and authority over the Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus [Βασιλεύς]. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike [Friend of God – Θεóς, divinely favoured] – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire. [ABSTRACT FROM AUTHOR]

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

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The homiletical discourse of the Eastern Christian Church - on which tradition this paper focuses - is considered standardised and prescriptive, as it also plays an important liturgical role. My research identifies and presents those ambon proclamations that best circumscribe and fall within Aristotle's three means of persuasion - ethos, pathos, and logos. It is also essential to consider where persuasive declamations are present in these homiletical discourses. Therefore, it will be related to the conventional parts of an oration in Classical rhetoric. [ABSTRACT FROM AUTHOR]

El ensayo tiene como objetivo construir una reflexión entre los posicionamientos de Cabrero (2000), Gottweis (2007), Aguilar (1997) y Majone (2000) a partir de los conceptos de política gubernamental, logos, ethos, pathos, discurso, argumentación e interés público, así como también, exponer una interpretación crítica sobre la Política de Bienestar de la 4T y el programa y las reglas de operación de Jóvenes Construyendo el Futuro como parte de un aparato clientelar de un régimen histórico de política social en México, específicamente, durante el gobierno del presidente Andrés Manuel López Obrador. Es decir, el artículo es producto de una investigación doctoral -en desarrollo- con un diseño metodológico cualitativo que integra análisis de prensa, grupos focales, entrevistas semiestructuradas y un diario de campo, sin embargo, para esta ocasión, sólo recuperé algunos extractos del análisis de prensa, las entrevistas semiestructuradas y los testimonios de algunos informantes clave que he registrado en un diario de campo, ya que eso me permitió generar un vínculo entre conceptos y evidencia empírica

La filosofía de Jámblico ha supuesto todo un reto hermenéutico para sus lectores. En concreto, su concepción del logos y su epistemología se clausuran si no las atendemos desde ópticas respetuosas con las prácticas y pensamientos propios de la época y de la tradición de la que nacen. Algunos autores han invalidado precisamente la propuesta jambliqueana al sostener que es una suerte de invitación al irracionalismo. Frente a tal lectura, autoras como C. V. Liefferinge se han apoyado en tesis presentes en la filosofía de P. Hadot para defender que es posible abrirnos a la concepción de filosofía de Jámblico a través de su defensa del ritual y del símbolo. Por ello, en el presente estudio indagaremos en esta idea a fin de iluminar los núcleos de sentido ocultos de la hermenéutica de la racionalidad que emanan de la obra de Jámblico. Para ello sostendremos que su filosofía es, ante todo, una defensa de una forma de vida racional que se puede rastrear en sus raíces platónicas.

The article studies the metaphysical roots of prophethood from the perspective of perennial philosophy. The main problem discussed here is what is meant by “prophet as logos”. The discussion is around the principles of metaphysic which is typical of perennial philosophy. Employing library research included in qualitative methodology, the study delves into the key texts of perennial philosophers about prophethood. The primary data were taken and interpreted from the masterpieces of the renowned perennial philosophers: Frithjof Schuon, Seyyed Hossein Nasr, and William Stoddart. The secondary data were from relevant literature from books and articles. The study reveals that prophet is a reflection of the Absolute which is the seed of the universe (cosmological function), the saver (prophetic function), and the guide (initiative function) of humans. In Islam system, the “prophet as logos” is represented by Muhammad. Physically, he is just a man delegated by Allah, meanwhile spiritually, Muhammad is the “logos”.

This article is intended for both the teachers involved in the professional training of pre-service teachers, as well as the pre-service teachers. The professionalism of the teacher is determined by several factors. An essential factor in this context is the competence of public speaking. The efficiency of public speaking is determined by the quality of the three dimensions: ethos, pathos, logos. This article reflects epistemological landmarks in the development of logos. The Logos appeals to the rational part of the public mind and provides support for assimilating the essence of the subject expounded by argument. Therefore, the development of the Logos is a continuous process that involves the elaboration of oratorical speeches based on arguments. In this context, the purpose of the research is testing the students’ level of logos on the development of the skills to build arguments in oratory speeches based on a logical structure. The sample consisted of 50 pre-service teachers from the Faculty of Psychology, Educational Sciences, Sociology, and Social Work at Moldova State University. The students filled a questionnaire consisting of 10 items that cover some basic aspects of logos. The data reveals that the respondents are partially aware of the structure of a public speech. At the same time, students are convinced of the necessity to use arguments in discourse but are unaware of or incorrectly identify the elements of argumentation in a text. Thus, we infer the necessity to develop argument-building skills in public speaking based on a logical argumentative structure for students

Several researchers argue that political discourse or, especially, political communication, is strategic interaction, because several actors participate in this communication, such as: a politician and the public, or a politician – a politician. Political discourse is one of the most emotionally consistent. The emotional universe in political discourse is sometimes even exaggerated and/or false. It is represented by means such as: affective verbs, conditional-optative verbs, inverted topic, adjectives at the superlative degree. The purpose of political discourse is to manipulate the opinion of the public so that the speaker emerges a winner, to present his own opinion in a reasoned manner. The speaker’s desire is to gain the public’s trust, to accumulate sympathizers, to spread political ideologies in masse, most often political speech arouses controversial opinions among the public, therefore it is considered a speech with a strong degree of emotionality.

This article explores the intersection of philosophical and social concepts with space law, examining their practical implications and relevance to contemporary challenges in space activities. The narrative begins by emphasizing the significance of realization in cultural execution, underscoring the importance of balance and moderation as cultural values. The discourse then transitions to the realm of space law, posing critical questions about the goals, decision-making processes, and the overall horizon of space exploration. The text evaluates the existence and impact of “soft” and “hard” laws, asserting that the effectiveness of laws lies in their impact on opportunity horizons. The role of a space lawyer is contemplated, focusing on the bridging of the gap between present realities and aspirational futures guided by relevant mythologies and ideologies. The narrative concludes with a call for a psychological understanding to accompany legal structures, asserting that laws for space activities must align with foundational cultural elements to be effective. The emphasis of the article’s exploration of space law within the broader context of philosophy and culture, calls for the need of an interdisciplinary approach to address the complexities of space activities.

Trazer Heráclito de Éfeso à Amazônia do século XXI parece provocação, mas filosoficamente não é, porque quem o lê minimamente atento percebe a pertinência de seus dizeres ao longo dos séculos de construção ontológica ocidental. Este artigo se propõe a contemporizar a physis em Heráclito realizando uma abordagem crítica da alteridade composta da mentalidade ocidental com a Amazônia, aqui tratada – e conceituada – como ontologia holística constituída de diversidade étnico-cultural hominizada num sistema simbólico totêmico, animista e não ocidental, porque ainda é movida em narrações protagonizadas por entidades alhures do cartesianismo que pauta a modernidade contemporânea. Objetivos: (i) Apresentar sucintamente a physis em Heráclito; (ii) Pontuar aspectos da ocidentalização da Amazônia e (iii) Dizer que Heráclito de Éfeso é contemporâneo no século XXI na concepção da physis. Conclui-se que a ontologia no conceito do que pode ser physis é afim a da concebida por ontologia nativa da Amazônia pesquisada na área da etnologia indígena em diferentes vieses teóricos. Postula-se que a ontologia construída filosoficamente tem afinidade com a cultura construída etnologicamente. Métodos diferentes, mas talvez com propósitos similares à procura do entendimento metafísico humano.

On its seventeenth centenary, I seek to reassess the theological significance of the Nicene Creed, drawing inspiration from Athanasius, who came to see the Creed as a privileged transmission of the apostolic teaching based on the Revelation granted by Christ. I attempt to bring into focus the nature of Revelation, referring to Karl Barth and Jean-Luc Marion. Criticizing the deflationary approach to Nicaea and Athanasius, which has been common of late, I read the layers of meaning in the Creed with special attention to the way the Creed builds on Johannine themes, and I reassess its ousia language.