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Aunque desde nuestro punto de vista ha pasado mucho tiempo desde la gran explosión, realmente vivimos un instante después de la misma y podríamos decir que debido a esto, existimos. La energía, al moverse a velocidades cercanas a la de la luz, se transforma en materia y todo nuestro universo se creó a partir de una pequeña partícula, la partícula primordial que estalló despidiendo sus fragmentos en todas direcciones a tal velocidad que creo todo el universo. Podemos imaginar la explosión como el estallido que produce un cohete de fuegos artificiales; en ese breve instante en el que el destello ilumina el cielo, vivimos nosotros.
¿Una cura para la pobreza? Este libro ofrece una nueva explicación sobre por qué el capitalismo tiene éxito en donde lo tiene y, sin embargo, fracasa a la hora de lograr conceder una ayuda social universal, como afirman que debería sus defensores más ruidosos. Al analizar el asunto del problema del metaconocimiento, por qué las personas más desfavorecidas no saben cómo descubrir qué conocimiento es valioso, dónde adquirirlo y cómo financiarlo, el libro descubre la razón esencial para la pobreza sempiterna de comunidades enteras. El libro comienza con un axioma fundamental que expone que el conocimiento es falible (y el metaconocimiento aún más) y discute sus implicaciones para las ideas que surgen en los temas de ayuda social, educación, emprendimiento, banca, legislación, ética y religión. En el apéndice titulado «Guía de un racionalista sobre religión», el libro ofrece una interpretación de las principales creencias religiosas del mundo a la luz del axioma de la falibilidad.
This collection of seventeen essays on Spanish Golden Age and Spanish American Colonial Poetry unites contributions from a cross-section of specialists in the field of Hispanic poetry. It places aesthetic questions in their broader European context, and looks beyond the confines of Europe to interrogate the key terms of its title, balancing panoramic approaches to questions of genre with the insights afforded by detailed readings of individual texts.
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An extraordinary retelling of the passionate and tragic love between the conquistador Cortez and the Indian woman Malinalli, his interpreter during his conquest of the Aztecs. Malinalli's Indian tribe has been conquered by the warrior Aztecs. When her father is killed in battle, she is raised by her wisewoman grandmother who imparts to her the knowledge that their founding forefather god, Quetzalcoatl, had abandoned them after being made drunk by a trickster god and committing incest with his sister. But he was determined to return with the rising sun and save her tribe from their present captivity. Wheh Malinalli meets Cortez she, like many, suspects that he is the returning Quetzalcoatl, and assumes her task is to welcome him and help him destroy the Aztec empire and free her people. The two fall passionately in love, but Malinalli gradually comes to realize that Cortez's thirst for conquest is all too human, and that for gold and power, he is willing to destroy anyone, even his own men, even their own love.
In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of “white,” “black,” and “Indian” developed alongside religious boundaries between “Christian” and “heathen” and between “Catholic” and “Protestant.” Faithful Bodies focuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this “puritan Atlantic,” religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists’ interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans’ eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.
Vols. for 1905?-19 include Sección oficial, separately paged.
In this study exploring the ideology of domestic life in Spain, Bridget Aldaraca breaks new ground in the study of women, ideology, and the realist novel. Among other themes, she investigates the period's changing concepts of the family, women's roles in society, the division of social space into private and public spheres, and attitudes toward conspicuous consumption, sexuality, and mental illness. Aldaraca begins by charting the evolution of women's roles within the family from the Spanish Counter-Revolution, through the Enlightenment, and up to 1900. She then analyzes the personification of the feminine ideal through the literary creation of "the angel of the house" in the novels of the nineteenth-century writer Benito Perez Galdos. In addition to its insights about this ubiquitous nineteenth century figure, this book serves to introduce Anglophone scholars to some of the great literary and ideological questions of nineteenth-century Spanish studies.
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