Resonances between AIME and a dialogue of Soviet philosophers March 1983

Actually I came to this article in a very peculiar way, being interested in Davydov (a psychologist and pedagogist) through Engestrom.

I found it here where one can download it and I have put some comments here

Ευθυνες

Διαβάζω στο
Ethiopia drought: How can we let this happen again?
http://www.aljazeera.com/indepth/opinion/2016/01/ethiopia-drought-happen-160121084103587.html

"Herein lies Ethiopia's greatest challenge:  donor fatigue, especially after 2015 proved to be such a tumultuous, humanitarian-crisis-riddled year.

The harsh economic truth this time is that Ethiopia is competing for international funds against the likes of war-torn Syria and Yemen, and a migrant crisis. In addition, the cogs of the bureaucratic donor system are not renowned for turning quickly."

Οταν σκεφτομαστε τη δική μας θεση (των Ελλήνων), τι προσφέρουμε, τι παιρνουμε. Θα'ταν ωραιο να ηταν αλλη η θεση μας. Για οποιον μπορει να καταλάβει.

Ενα εξαιρετικο βιβλιο

Διαβάζω το βιβλιο της Λιμπυ Τατα Αρσελ "Με το διωγμό στην Ψυχή" . Εκδοσεις Κεδρος.
Νομιζω οτι ειναι ενα εξαιρετικα χρησιμο βιβλιο για να σκεφτει κανεις την προσφατη Ελληνική ιστορια. Λογαριάζοντας και τους νεοτερους συμπατριώτες μας αλλά και οσους απο εμας έχουμε γονεις που έζησαν την Κατοχη και τον Εμφυλιο και αργοτερα οσα ακολουθησαν, η έννοια του τραυματος έχει μεγαλη αξια για να σταθουμε σωστότερα στη ζωή μας

Some thoughts on the article: CLUES. ANOMALIES. UNDERSTANDING..... DIGITAL HUMANITIES THROUGH THE AIME PROJECT

A very interesting article

I want to add some thoughts which center around the access and agency of the audience

Σχολια του Paul Rocoeur που μου άρεσαν

Απο το βιβλίο What make us think? που εχει διαλογους με τον J.P. Changeux

pg 268. the idea of being preceded in one's capacity for speech by the word of another is for me the point of origin, the point of departure, and , in the last resort, the ultimate source of religious authority

pg 270 I am standing on the surface of a fragmented sphere at the point that lies between different religious areas: if I try to run along this surface-if I try to be clectic- I will never reach a universal religion through syncretism; but if I go deeply enough into my tradition, I will go beyond the limits of my language. In moving toward what I call the fundamental -what others reach by other routes- I shorten the distance between myself and others along the dimension of depth. On the surface the distance separating us is immense; but if I dig down, I draw nearer to the other, who travles the same path.