According to him, the operator that connects myth and human life and makes the unity of different durations possible is ritual: "it is through the mediation of ritual that mythic time is revealed to ...be the common root of world time and human time"4. Cyclic and linear conceptualizations of time are usually understood to be opposed and mutually exclusive. ...Nancy M. Farriss6 writes: "According to a cyclical conception, time is a perpetual repetition, corresponding to the diurnal and the seasonal rhythms of the natural world, and the past therefore is infinitely repeatable. The cyclic conception of time has been associated with non-Westem and pre-modem societies, in which life is supposed to be circumscribed by ritual; whereas linear time - and its narrativization as history - is associated with modem Western-type societies. ...as Edmund Leach8 puts it, "our modem sophisticated view tends to throw the emphasis on the second of these aspects of time". According to Malinowski, the Trobriand Islanders of North-West Melanesia classified time roughly into three groups: The first is based upon the observation of the stars, sun, and moon; the second upon recurrent changes in wind and weather; the third on human seasonal pursuits'22.
David Walsh's
The Priority of the Person
is a collection of essays that could have been entitled The Sacramentality of the Person. This review highlights the quality of sacredness that is pervasive ...explored throughout the book. Walsh, in reflections upon significant political, philosophical, and historical thinkers and topics, presents the person in his or her absolute, ineffable, inviolable value. Since the significance of personhood is discussed as the occasion of transcendence, we argue that The Priority of the Person effectively reveals a horizon of sacramentality in which it is the person who, by virtue of his or her very existence, makes present the hidden, but always emergent, quality of sacredness in our midst.
In the rural Bolivian Andes, personhood is defined by intersubjective reciprocal relationships between human and nonhuman beings. This paper examines the role of the house as a living being in itself ...and a conduit between its inhabitants and local place deities. In the rural Andes, houses (traditionally made from adobe but increasingly from brick) materially connect their inhabitants with a sacred landscape, and rituals performed at their construction create the house as a living being in its own right. This article, based on fieldwork with the Kallawayas, an indigenous nation in Northwest Bolivia, examines the Kallawaya relationship to the house in the context of Andean ethnography on housebuilding, observing the role of the house in communal ritual life. The house, for the Kallawayas, is argued to be an assemblage of energy with its inhabitants and the landscape, a fractal representative of the homologous structure of the rural Andean community, the ayllu.
This paper examines the impact that the concept of environmental personhood has had on art and culture, and suggests that projects such as The Embassy of the North Sea hint at the possibility of ...environmental statehood. First, it reviews how the Te Awa Tupua (Whanganui River Claims Settlement) Act 2017 – which granted juridical personhood to the Whanganui River in New Zealand – inspired the creation of new works such as Weathering, Embedding: Ochopee Trail, terra0, A Voice for the Eel, and F/EEL. Next, a heuristic model called the agency-personhood continuum (APC) is used to identify the aesthetic tropes of environmental personhood. Analysis indicates that artworks that represent environmental personhood often utilize strategies of amplification, translation, performance, time compression, and metonymy. Finally, this paper seeks to encourage new discussions by suggesting that The Embassy of the North Sea and “Theatre of Negotiations” anticipate the concept of environmental statehood, which has the potential to provide greater protections for natural entities that span multiple countries – such as the Amazon River, the Andes, the Atlantic Ocean, and the Pacific Ocean. Theoretically, environmental statehood could also provide greater representation in supra-governmental assemblies such as the UN General Assembly. Ultimately, this article suggests that the culture-law feedback loop for environmental personhood presents a new ontological paradigm that provides greater recognition of the agency, identity, and sovereignty of natural entities.
Background
Professional identity formation (PIF) in medical students is a multifactorial phenomenon, shaped by ways that clinical and non-clinical experiences, expectations and environmental factors ...merge with individual values, beliefs and obligations. The relationship between students’ evolving professional identity and self-identity or personhood remains ill-defined, making it challenging for medical schools to support PIF systematically and strategically. Primarily, to capture prevailing literature on PIF in medical school education, and secondarily, to ascertain how PIF influences on medical students may be viewed through the lens of the ring theory of personhood (RToP) and to identify ways that medical schools support PIF.
Methods
A systematic scoping review was conducted using the systematic evidence-based approach. Articles published between 1 January 2000 and 1 July 2020 related to PIF in medical students were searched using PubMed, Embase, PsycINFO, ERIC and Scopus. Articles of all study designs (quantitative and qualitative), published or translated into English, were included. Concurrent thematic and directed content analyses were used to evaluate the data.
Results
A total of 10443 abstracts were identified, 272 full-text articles evaluated, and 76 articles included. Thematic and directed content analyses revealed similar themes and categories as follows: characteristics of PIF in relation to professionalism, role of socialization in PIF, PIF enablers and barriers, and medical school approaches to supporting PIF.
Discussion
PIF involves iterative construction, deconstruction and inculcation of professional beliefs, values and behaviours into a pre-existent identity. Through the lens of RToP, factors were elucidated that promote or hinder students’ identity development on individual, relational or societal levels. If inadequately or inappropriately supported, enabling factors become barriers to PIF. Medical schools employ an all-encompassing approach to support PIF, illuminating the need for distinct and deliberate longitudinal monitoring and mentoring to foster students’ balanced integration of personal and professional identities over time.
There are several studies that attest to the characteristics and the spiritual components that make up the person among Mesoamerican groups. This aspect of Mesoamerican groups has been widely ...addressed in the Mayan area, except for groups settled in Guatemala, among which the work regarding their notion of a person is scarce. Because of this, in this investigation we set as an objective to state the main characteristics of the Kaqchikel body and spirit. In the framework of this collaborative and ethnographic work conducted with ajq'ijab (calendar specialists) in the Chimaltenango and Sacatepéquez departments since 2015, in 2020 we focused on registering and analyzing the main entities that constitute the Kaqchikel person. We present a description of the spiritual entities as conceived by Kaqchikel ritual specialists, among which their characteristics display their profound relationship with calendar elements associated with Cholq'ij (the 260-day ritual calendar).
Corporate insecthood Strohminger, Nina; Jordan, Matthew R.
Cognition,
07/2022, Letnik:
224
Journal Article
Recenzirano
Whether the corporation should be considered a person is a matter of active academic and public debate. Here, we examine whether, and in what ways, ordinary citizens conceptualize the corporation as ...a person. We present evidence that corporations are anthropomorphized, but only to a certain degree. Compared with other entities, the average corporation is considered about as similar to a person as an ant. Corporations differ in the extent to which people are willing to grant them personhood however, and this pattern is predicted by how salient the organization's mental and moral traits are. This process of anthropomorphization has important downstream consequences, increasing support for granting legal rights and responsibilities to corporations. Because our studies show that this relationship also obtains for animals, we conclude that perceptions of corporate personhood draw on a more general set of rules for assessing an entity's personhood.
A landmark political decision recognising the legal personhood of a river provides insights into how legal pluralism may evolve and how relationships with non‐human nature may be recognised into the ...future. The decision in respect of the Whanganui River in Aotearoa/New Zealand, although not a legal precedent, has resulted in a new and vital Māori/Pākehā legal arrangement, which, in addressing the injustices of the country's colonial history, may also address environmental challenges such as resource exploitation. Since colonisation in 1840, the Māori of the Whanganui River have been fighting to assert their rights in relation to the river. The 1840 Treaty of Waitangi, made between Māori chiefs and British colonisers as the basis of future governance in Aotearoa/New Zealand, was flawed due to differences between the Māori and English versions of the Treaty. Conflicting expectations regarding the constitution and administration of “law” emerged, as did incompatibilities between Māori and English ontologies, particularly involving interactions between humans and (non‐human) nature. In 1975, a tribunal was established to resolve Māori grievances regarding application of the principles of the Waitangi Treaty. In 1999, the Tribunal settled Claim 167 (known as Wai 167, after the Tribunal), recognising Māori ownership of the Whanganui River. Subsequent negotiations resulted in declaration of the river's legal personhood; the enacting legislation was passed on 20 March 2017. An association of place‐based law and the dominant legal system has been instigated. This paper explores how this less anthropocentric approach, in an era commonly called the “Anthropocene” due to the influence of humans on planet Earth, has a critical role to play in environmental management, particularly in relation to water.
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