Journal articles on the topic 'Aperception'

Abstract: Bringing meaning to learning is one of the core of teaching. To achieve that, it is necessary to bring meaningfulness in learning, namely to associate learning materials with natural reality by learners and to focus on usefulness. That way, learning can be accepted by students. One of the things Ausabel emphasizes is to give a firm hook in learning to turn abstracts into concrete. A mind map as an aperception is an idea that qualifies for the benefits of learning. This study uses the design of literature research to answer (1) how important is the aperception in meaningful learning? and (2) how is the mind map used as the main activity in aperception when starting learning to realize meaningful learning? with the design of literature research, the research answer is obtained as follows: (1) The aperception is important in the initial learning activities as a hook between new topics and the experience of previous learners. as well as the usefulness of the topic with real life. (2) the mind map as an aperception facilitates learners to relate their experiences and get an explanation of material usefulness for themselves. These two main points are in accordance with Ausabel's goal of developing meaningful learning theory. Keywords: mind map, aperception,, abstract, concrete, meaningful learning

RÉSUMÉ Une critique de la définition de l'affectivité chez Michel Henry met en évidence le rapport de réversibilité entre la métaphysique de Henry et celle de la philosophie de l'intentionnalité qu'il récuse en vue d'établir une nouvelle conception de l'esprit. Il est alors possible de reformuler le débat en faisant apparaître l'affectivité inhérente à l'action. Pour cela, il s'agit de faire appel à la liberté kantienne et à la perspective symbolique de Cassirer mais en revisant le statut accordé à la sensibilité. Ainsi, la sensibilité se différencie selon son dynamisme propre, l'affectivité, et selon son rapport à la raison, à travers la perception qui identifie seulement de façon indirecte (contrairement à ce que laisse entendre Henry) la sensibilité aux sens. Il s'agit d'un nouveau rapport entre le sensible et l'intelligible.

This study was an experimental study with two sample groups to examine the use of stand-up comedy in learning aperceptions to increase student’s learning motivation using lecture method. The lecture method is the most widely used by lecturers to deliver the material, but this method often makes students bored and less motivated in learning. Students’ learning motivation must be built since the beginning of the class using aperceptions. Some researchers suggest that jokes and funny stories can increase students' motivation to learn. Stand-up comedy is humor performed by a monologue performer. This humor is favored by young people including students. This experimental study involved 40 students in two groups; control and experiment. The finding showed that learning aperception through stand-up comedy model in lecture method can significantly improved students’ learning motivation. Penelitian ini merupakan penelitian eksperimen dengan dua kelompok sampel yang menguji penggunaan stand-up comedy dalam apersepsi pembelajaran untuk meningkatkan motivasi belajar mahasiswa dengan metode ceramah. Metode pembelajaran ceramah adalah metode yang paling banyak digunakan oleh dosen untuk menyampaikan materi perkuliahan, tetapi metode ini seringkali membuat mahasiswa menjadi jenuh dan kurang termotivasi dalam belajar. Motivasi belajar mahasiswa harus dibangun sejak dosen melakukan apersepsi di kelas. Beberapa peneliti mengemukakan bahwa joke dan cerita lucu dapat meningkatkan motivasi belajar peserta didik. Stand-up comedy adalah bentuk humor oleh satu orang penampil menggunakan monolog. Humor gaya ini saat ini sedang banyak diminati oleh kaum muda termasuk mahasiswa. Penelitian dalam bentuk eksperimen ini melibatkan 40 mahasiswa dalam 2 kelompok, kontrol dan eksperimen. menggunakan model stand-up comedy untuk menyampaikan pesan pembelajaran di dalam kela Temuan menunjukkan bahwa apersepsi pembelajaran melalui stand-up comedy dalam metode ceramah secara signifikan dapat meningkatkan minat belajar mahasiswa.

This study offers a metasynthesis analysis of Forelearn Apperception strategies, shedding light on their diverse applications in educational contexts. With a focus on the jetlag issue between regional Indonesian and international journal publications, this research delves into the nuances of strategies deployed by educators to integrate aperception into instructional practices. Methodologically, this research employed metasynthesis to extract and analyze data from a range of sources. By synthesizing insights from various studies, a comprehensive understanding of the multifaceted aspects of Forelearn Apperception strategies was achieved. The analysis also unveiled a progression in strategy emphasis across educational levels, from enthusiasm generation in early education to the development of critical thinking and problem-solving skills in higher education. The findings underscore the dynamic nature of educational practices, with strategies adapted to cater to the cognitive development and educational levels of students. The application of diverse aperception approaches emerges as pivotal in creating an engaging learning environment. The study substantiates its conclusions with theoretical underpinnings such as Constructivist Learning and Intrinsic Motivation theories. In conclusion, this metasynthesis analysis provides valuable insights into the versatile utilization of Forelearn Apperception strategies in diverse educational settings. By integrating these strategies, educators can nurture engaging learning experiences, deeper comprehension, and lifelong learning skills while addressing the multifaceted jetlag issue. Keywords: Forelearn Apperception, Metasynthesis Study, Jetlag Issue Early Learning

Résumé L’écriture pour la radio, le cinéma ou bien encore la télévision permet à Beckett d’éprouver les différents langages artistiques, en isolant la voix, le corps, en dissociant les perceptions visuelles et auditives, en travaillant l’acoustique, le rythme, la lumière ou bien encore le cadrage. Ces expérimentations influencent l’écriture pour la scène et participent d’une reconfiguration de la matière dramatique sur plusieurs niveaux de représentation. Exténuant de la sorte les potentialités de chaque art, le second théâtre beckettien cherche à défier les lois de la représentation – lois physiques aussi bien qu’artistiques – pour atteindre une certaine forme d’« aperception » théâtrale.

Résumé Avicenne (mort en 1037) a légué à la tradition philosophique arabe une aporie : la connaissance de soi est conçue, tantôt en termes d’intellection, tantôt en termes d’aperception. Dans le Livre des discussions et le Livre des notes, Avicenne discute longuement d’une conception d’aperception de soi, définie comme mode de connaissance ontologique directe. Héritier de cette tradition, Shihāb al-Dīn al-Suhrawardī (mort en 1191) s’éloignera de la première conception d’une conscience de soi en termes d’intellection pour reprendre la seconde conception d’une aperception de soi en termes d’une perception directe, intuitive et « présentielle (ḥuḍūrī) », et qu’il défendra au moyen de quatre types d’argument.

The challenge of the 21st century is how teachers as much as possible integrate learning with information technology. Lecturers often find <em>slide</em>s prepared by students when the presentation is not good, for example: full text and not contrast. The purpose of this study is to explain how the implementation, response, constraints, and difficulties during the development of materials in the form of a powerpoint <em>slide</em> on the material outside the plant structure. The research approach is based on qualitative research. Data obtained from questionnaires, interviews, and observations on PGMI students Semester 4 academic year 2017/2018. Data analysis using Miles and Haberman version. The results showed that the implementation of the training through three stages of pre-training, training and evaluation. Training includes 10 menus, namely: making titles, core competencies, basic competencies, indicators, concept maps, aperception, sub material outside structure in plants, insert windows media player, practice questions, and compile learning resources. All the trainees were pleased with the material development training through the presentation <em>slide</em>s, 75% said they were useful, and 87.25% said Powerpoint training was something new. The material difficulties faced by students are 50% in the form of structure and content, 25% are Powerpoint templates, 12.5% difficulties create hyperlinks and insert windows video player. Technical obstacles faced in general are 62.5% in the form of time settings, 25% HR, and 12,% laptop supplies are limited.

Penseur de la naissance de la conscience (ou « aperception ») de soi à partir du déploiement de l’effort moteur du corps, Maine de Biran (1766-1824) analyse tout au long de son oeuvre la nature complexe et polémique des rapports entre pensée et affectivité. De nature réflexive car faisant retour sur les affections, sensations, impressions et sentiments procurés par la vie du corps, qui en obscurcissent le discernement, la première, détermination intérieure du moi, nous procure les idées que nous pouvons acquérir de nous-mêmes et de nos actes intellectuels, au fondement de notre personnalité. Or, l’affirmation de celle-ci, résultat de l’effort de stylisation en lequel consiste l’activité de la pensée, peut se trouver contrariée par des déterminants de nature endogène (les effets de l’habitude, le défaut de concentration, l’absence de but intellectuel, etc.) ou exogènes (en l’occurrence, les bouleversements d’ordre social et politique occasionnés par la Révolution française). Aussi, à côté de ses mémoires définissant sur le plan théorique les conditions de la constitution ou de la diminution du sentiment du moi, le journal intime de Biran répond à la nécessité de retrouver l’unité d’un moi fragmenté dans une société ayant perdu l’ensemble de ses hiérarchies et repères anciens. Selon Biran, la construction d’une mémoire du travail de la pensée, sans cesse confronté aux fluctuations du quotidien et aux aléas de la vie du corps, constitue le garant de cette unité. Cela sur la base d’une nette distinction entre les objets et intentions propres à la physiologie et à la psychologie, au coeur du projet d’élaboration d’une Science de l’Homme.

This study aimed at detemining the effect of Problem Based Learning Model on the ability of students’ critical thinking through lesson on the topic of effort and energy. The method of research was an experimental research by using post-test-one control group design. Experimental class was treated by problem based learning, while the control class was taught by conventional learning through lesson study. Population of this research was the high school at Al Hamzar, Tembeng Putik of the X grade which consisted of two classes. Those were X Mathematics and natural science 1 and X Mathematics and Natural Science 2 with the total number or students was 58. The sampling thechnique applied was saturated sampling technique. Then, the instrument used in the present research was essay test which contained 6 items. The test arrangement followed the indicators of critical thinking with a variety of possible answers. Having implemented both in the experimental and in the control class, there were improvements in learning process in tems of managing the time, the students and doing aperception. Testing hyphoteshis result by uisng t-test showed t-test = 1. 25 and t-table in signifance level was 5% was 0. 07, so t-test> t-table which meant the alternative hyphothesis (Ha) was accepted and null hyphothesis (Ho) was rejected , it could be concluded that problem based learning thorugh lesson study was significantly effective in students’ critical ability on the topic of effort and energy for the tenth garade students at Al Hamzar high school.

Reciprocal teaching is one of learning model which is consist of four strategies: summarizing, questioning, claryfying the knowladge, and predicting. Another type of cooperative learning is jigsaw models. Jigsaw is a cooperative learing model which create some expert learning groups to stimulate critical thinking of the student abilities. Jigsaw is a learning model that triggers student to have active role in group learning. This study was to know the effect of Reciprocal Teaching with Jigsaw learning model on student critical learning ability is important to be exposure because its study shows that the 10th grade high school students had a low critical thinking abilities. As pre-test and post-test statistical data showed the influence of prior knowledge on learning result has significance points of 0,443 > 0,05., so it can be conclude that the data is significant. Based on the data, there are influence between the prior knowledge to the crtitical thinking ability result. According to the statistical data, the influence of learning models on learning results has significance points of 0,060 > 0,05., so it can be conclude that there are diffrence effect in critical thinking ability by using Reciprocal teaching vs Jigsaw models. Based on the data, the significance points are 0,126 > 0,05., it indicates that the students learning results data is valid or significant and it can be conclude that there are some interaction between Reciprocal teaching with Jigsaw model learning method and aperception knowledge on the learning result of 10th grade student critical thinking ability at Islam Parlaungan High School Waru and Al-Muslim High School Waru.

This research aims to: 1) Develop audio-visual learning media on molecular gastronomy topics, 2) Determine the feasibility of audio-visual learning media on molecular gastronomy topics. This study is a research and development (R&D) study through the 4D development model consisting of define, design, develop, and disseminate. The results of the development of audio-visual learning media on molecular gastronomy topics can be described as follows: a) The media has a duration of 12 minutes and 15 seconds, b) The learning media format is in the form of an mp4 video sized at 420.1 MB, c) The sections of the media are divided into the opening stage, aperception material, core material containing explanations about the definition of molecular gastronomy, techniques in molecular gastronomy, practice of making imitation caviar using gelification techniques, evaluation quizzes, and conclusion, d) The media dissemination is done by uploading it through the YouTube platform on the BOGA UNY channel with the URL https://youtu.be/61-ZqZIXkSA. The results of the feasibility assessment of audio-visual learning media on molecular gastronomy topics by subject matter experts received an average score of 100%, which falls into the highly feasible category. Evaluation by media experts resulted in an average score of 95.19%, also classified as highly feasible. The assessment by students yielded an average score of 84.29% on a small scale and 89.71% on a large scale, both falling into the highly feasible category. Based on the feasibility test results, the audio-visual learning media on molecular gastronomy topics is declared highly suitable for use as a learning medium.

Traditionnellement décrite comme une pathologie du Soi, la schizophrénie est avant tout un trouble de la Rencontre. Là où les neurosciences contemporaines abordent la question de l’intersubjectivité dans la schizophrénie selon des processus méta-représentationnels théoriques et non incarnés, la pensée phénoménologique de Bin Kimura, appuyée sur des notions héritées de la tradition zen, nous invite à redécouvrir les fondements de l’expérience immédiate et incarnée d’autrui, et à repenser l’articulation entre identité du Soi et relation interpersonnelle. Pour Kimura, le trait essentiel de la vie humaine réside dans l’aida, soit l’entre des relations personnelles, fond relationnel originaire commun d’où procède la genèse du Soi. Chaque existence ne peut s’instituer individuellement que sur le fondement de cet aida intersubjectif, dans une dialectique de différenciation où le Moi se pose en posant le non-Moi. Ce processus est indissociable d’un voir spécifique, le jikaku, ressenti atmosphérique de l’Autre, sorte de résonance avec Autrui au sein de la constitution du Soi-même. Cette forme d’auto-aperception phénoménologique, véritable procédure diagnostique en tant que telle pour Kimura, révèle par ailleurs, au plus profond de chaque sujet, la liaison entre l’activité autonome de l’individu et sa participation constante au fond de la Vie, soit l’accomplissement de la spontanéité universelle. Cet aida intrasubjectif, véritable rapport dialectique entre Propre et Impropre, est fondamentalement la structure du soi-même authentique et la condition de possibilité de la rencontre interhumaine. Les troubles schizophréniques peuvent alors être appréhendés, dans leur diversité clinique, comme des formes déficientes de cet aida intérieur, incapable de se rapporter à un autre aida intrasubjectif dans un aida intersubjectif. La tâche du psychiatre, « porteur de fardeau » selon de mot de Binswanger, est alors de soutenir cet Autre en péril de lui-même dans ses efforts de constitution, sur la base même de cette situation originaire de co-présence.

Jakubinskij em sua obra “Sobre a Fala Dialogal” apresenta o conceito massa aperceptiva. O objetivo deste artigo é tecer relações entre os pensadores da Teoria Histórico-Cultural e este conceito, numa tentativa de ampliá-lo para além da linguagem, tentando perceber em que aspectos eles se relacionam. Para isso foi feita uma pesquisa de cunho bibliográfico que se baseou em Jakubinskij (2015); Vigostski (2001) e Leontiev (1978), que buscou relacionar os conceitos apresentados e defendidos pelos pensadores citados, fazendo uma investigação comparativa. As categorias envolvidas são: linguagem, meio e sentido. Ao final deste processo comparativo foi possível associar os conceitos em três aspectos: a importância do meio na compreensão do mundo e no desenvolvimento humano, a semelhança de massa aperceptiva entre falantes e a zona de desenvolvimento proximal, e a relação do sentido vigotskiano e a massa aperceptiva de Jakubinskij, sem esgotar as possibilidades, mas apenas iniciando uma discussão.

Este estudio versa sobre la evolución de diferentes factores de personalidad a través de los engramas aperceptivos del Psicodiagnóstico de Rorschach en diferentes grupos de edades de la adolescencia y de la madurez, desde los ll años hasta los 60 inclusive, en una población de su jetos españoles dentro de la amplia y variada geografía peninsular. La muestra está referida sobre 526 adolescentes y 300 adultos diferenciados y analizados por sexos, con 424 varones y 402 mujeres. La media de edad de los adolescentes es de 15 años y 6 meses y la de los adultos de 37 años y dos meses. De los diferentes factores del Psicodiagnóstico de Rorschach, hemos centrado nuestra investigación en los factores propios de la Categoría de Localización.

Como base de la fase epistemológica de una investigación más extensa, se aborda el liderazgo en sus aspectos generales, haciendo énfasis en los fundamentos de efectividad organizacional y el desenvolvimiento por conciencia del ser humano. Se trata de una visualización desde el ser humano como ser integral entre la racionalidad, la inteligencia operativa y el proceso emocional, con sus respectivos procesos aperceptivos y la complejidad que esto representa. La organización es vista desde los aspectos de la construcción social de la realidad, producto de los procesos introspectivos, retrospectivos y prospectivos del individuo, ejecutando su rol de líder o de liderado, como fases fundamentales de los aspectos funcionales y jerárquicos de cualquier estructura organizacional. Palabras Claves: Liderazgo, humanismo, complejidad humana, apercepción. URL: http://revistas.uta.edu.ec/erevista/index.php/bcoyu/article/view/637

Neste artigo, as narrativas de judeus sobreviventes do Holocausto são analisadas em sua estruturação textual, tendo como viés a compreensão psicológica das dificuldades de elaboração de vivências traumáticas. Considerando a desestruturação psíquica decorrente dos sucessivos traumas sofridos, notamos o déficit da capacidade aperceptiva durante o choque advindo das situações de violência e trauma. Em nosso entender, faz-se necessário reestimular essa capacidade a fim de auxiliar na reelaboração e reestruturação do psiquismo. Baseados em revisões de literatura, bem como em entrevistas levadas a cabo em nossa pesquisa de campo desdobrada em estudos de caso junto a sobreviventes, apresentamos algumas marcas nas narrativas de sobreviventes do Holocausto características dos traumas rememorados. A estruturação textual e a pontuação são alguns dos recursos que evidenciam essas marcas e o gradativo avanço na enunciação das dores rememoradas.

Jakubinskij introduz nos estudos de linguagem nos princípios do século XX na Rússia o conceito de massa aperceptiva, entendido como o conjunto de experiências e vivências formadoras do psiquismo que dão as condições para a apropriação das criações culturais humanas, entre as quais os atos culturais de ler, e que, por essa razão, permitem as trocas culturais. Esse conceito ecoa em obras de outros pesquisadores, com nomes similares. Por isso, este artigo tem o objetivo de mapear conceitos próximos, encontrados em herdeiros diretos de Jakubinskij –Vološinov, Bakhtin e Vigotski – e em um outro não russo, na segunda metade do século XX, Jean Foucambert. Para isso, a metodologia recomenda cotejar seus trabalhos para alinhavar traços comuns entre esses estudiosos quando deslocam a prioridade do leitor para o aspecto imaterial de suas experiências e reservam a função de instrumentos para as marcas gráficas.

A compreensão quanto às concepções de leitura e de escrita ainda é pouco difusa quando se fala do “quê” e do “como” ensinar no coração da escola. Apresento, neste artigo, reflexões sobre o ato de ler, de escrever, da decifração de signos e do sistema de produção de sentidos como atividade dialógica à luz da filosofia da linguagem. O meu objetivo tenta clarificar esses conceitos e ampliar a massa aperceptiva do educador quanto às práticas pedagógicas envolvendo esses saberes de forma a amenizar o analfabetismo em suas várias formas. Abordo a ideia de que a leitura não passa pela decifração de signos tão somente. Ela também não é mera operação abstrata, mas é elemento abarcador da negociação de sentidos, isto é, trocas de perguntas do leitor ao texto, que possibilita a distinção entre fluência leitora e leitura como fusão de todos os meios dados a ler e a contribuir com o projeto pessoal do ato humano a ser ensinado às crianças. Para tanto, conto com as contribuições dos estudos de Andruetto (2017), Arena (2003-2021), Bakhtin (2003), Catach (1996), Cavallo e Chartier (1998), Foucambert (2008), Jakubinskij (2015), Volochinov (2019), entre outros, para a formação de educadores.

INTRODUÇÃO: A morte encefálica (ME) é caracterizada pela presença de coma aperceptivo e ausência de reflexos de tronco encefálico. O sucesso no processo de doação de órgãos é complexo e depende do envolvimento ativo dos profissionais no processo de busca ativa e notificação de potenciais doadores (PD). O fisioterapeuta lida diretamente com o paciente crítico e, dentre outras funções, gerencia a ventilação mecânica, sendo fundamental no processo de manutenção do PD. OBJETIVO: Avaliar o conhecimento dos fisioterapeutas sobre os conceitos e protocolo de ME em um hospital de urgências. METODOLOGIA: Estudo transversal, analítico, realizado por meio de perguntas sociodemográficas e um questionário constituído por nove questões objetivas, elaborado com base na resolução nº 2.173/2017 do CFM. RESULTADOS: Participaram do estudo 27 fisioterapeutas que obtiveram uma pontuação média de 4,74 (DP ± 1,65) no questionário. As perguntas com maiores índices de erros foram as que indagaram sobre o tempo mínimo para abertura do protocolo de ME (92,6%) e a manutenção do suporte de vida em não doador (66,7%). Conclusão: Os fisioterapeutas avaliados demonstraram possuir conhecimento limitado acerca dos conceitos e protocolo de ME diante do número limítrofe de acertos. Além disso, a maioria dos profissionais referiu não ter recebido nenhum tipo de capacitação, podendo configurar um dos determinantes para o baixo desempenho no questionário.

O termo transplante de órgãos foi utilizado pela primeira vez por John Hunter em 1978. A partir da década de50 foram realizados várias séries de transplante renais em humanos, porém nenhuma droga foi utilizada para prevenir a rejeição. No Brasil, o professor Euclides de Jesus Zerbini realizou, em São Paulo, o primeiro transplante de coração, amparado no critério de morte encefálica do doador, porém não existia legislação sobre o tema. Entende-se que o legislador é estimulado pela evolução da ciência, que oferece aos juristas situações carentes de definição legal, e disso o primeiro transplante de coração culminou na elaboração deum suporte legal para a realização de futuros transplantes. Para assegurar os direitos dos doadores e transplantados foi criada a Lei n.9.434, de 4 fevereiro de 1997, que discorre sobre a disposição gratuita de tecidos, órgãos e partes do corpo humano, para fins de transplante e tratamento. Essa lei alterada pela Lei n.10.211/2001, que traz relevantes modificações para o ordenamento jurídico. Os critérios diagnósticos de morte encefálica no Brasil são baseados na constatação clínica de coma aperceptivo e ausência de reflexos ou movimentos supra espinais, sendo excluídas situações de causa reversíveis. Tal achado deve ser respaldado por um exame complementar que demonstre ausência de atividade elétrica. Essa pesquisa teve como objetivo de descrever os aspectos éticos e bioéticos da assistência de enfermagem no transplante de órgãos e tecidos do doador cadáver.

Objetivo: Avaliar o conhecimento dos profissionais de unidades de terapia intensiva (UTI) sobre a legislação que regulamenta a doação de órgãos e tecidos. Métodos: Estudo descritivo/analítico para avaliar conhecimento e opinião sobre doação de órgãos e tecidos, de médicos e enfermeiras que atuam em UTI de hospitais integrantes da OPO/EPM. A amostra foi constituída por 40 profissionais de saúde (18 enfermeiros e 22 médicos) de UTI’s de um hospital geral público de nível terciário e um hospital geral público de nível secundário do município de São Paulo. Instrumento de pesquisa: um questionário com perguntas fechadas, tendo por base a legislação brasileira. Resultados: Os profissionais dizem ter conhecimento sobre transplante adquirido na faculdade (83,3% dos enfermeiros x 86,4% dos médicos); sabem que a doação é consentida (77,7% enfermeiros x 81,8% médicos), mas 55,5% dos enfermeiros acham que têm que registrar seu desejo em cartório; 100% sabem ser necessário diagnóstico de morte encefálica para ser doador; todos os médicos e 94,5% dos enfermeiros conhecem a definição de morte encefálica; 91,0% dos médicos e 88,9% dos enfermeiros sabem quem deve diagnosticar; 40,9% dos enfermeiros versus 38,8% dos médicos identificaram o coma aperceptivo como elemento essencial do exame clínico de morte encefálica; 61,1% dos enfermeiros versus 72,7% dos médicos sabem que a morte encefálica é de notificação compulsória. Conclusões: Os resultados obtidos mostram que os profissionais têm conhecimento parcial sobre diagnóstico de morte encefálica, tipo de doação, responsabilidade sobre a notificação e que somente 25% deles já fizeram uma notificação.

Morte encefálica é definida como a parada total e irreversível das funções encefálicas de causa conhecida e constatada de modo indiscutível, caracterizada por coma aperceptivo, com ausência de resposta motora supraespinhal e apneia. Pacientes com diagnóstico reconhecido se tornam potenciais doadores de órgãos e tecidos, porém a correta abordagem familiar se torna fundamental para que a doação ocorra, sendo esta afetada por crenças, emoções e comportamentos. Objetivo: conhecer o impacto sobre a doação de órgãos, após a contratação de profissional com dedicação exclusiva. Métodos: estudo descritivo, utilizando informações contidas no banco de dados de um complexo hospitalar referência de alta complexidade para a região administrativa de Catanduva-SP, composta por 18 municípios, referente aos casos notificados de potenciais doadores de órgãos para transplante no período de 6 anos, divididos em: Período A (janeiro de 2008 a junho de 2012, sem profissional de dedicação exclusiva às doações) e Período B (julho de 2012 a dezembro de 2015, com enfermeiro de dedicação exclusiva e especialização no processo de doação de órgãos). Conclusão: observou-se que, apesar da obtenção de um maior número absoluto de potenciais doadores, 350 (período B) contra 142 (período A), as doações efetivas antes (42,2%) e após (40,8%) a contratação do profissional não acusaram diferença estatisticamente significante (p=0,778). Tal fenômeno se deve, possivelmente, a subnotificação no primeiro período.Palavra-Chave: Morte Encefálica. Transplante. Obtenção de Tecidos e Órgãos.AbstractBrain death is defined as the total and irreversible failure of brain functions of known cause and indisputably verified, characterized by coma apperceptive with absence of supraspinal motor response and apnea. Patients with known diagnosis become potential donors of organs and tissues, but the correct family approach is fundamental so that the donation occurs, which is affected by beliefs, emotions and behaviors. The challenge for those who participate in the identification and data collection is ethical competence and identification of opportunities for improvement of the service. Therefore, a descriptive study was carried out using information contained in the database of a hospital complex, high complexity reference to the administrative region of Catanduva-SP, composed of 18 municipalities, referring to reports of potential organ donors for transplantation in period of 6 years, divided into: period A (January 2008 to June 2012, without exclusive dedication professional donations) and period B (July 2012 to December 2015, exclusively dedicated nurse and expertise in process organ donation). It was observed that despite obtaining a higher absolute number of potential donors, 350 (B period) to 142 (period A), in percentage, had 40,8% of effective donations after hiring professional against 42,2% donations effective prior to this hiring, showing a reasonable decrease in the amount of actual donations. Thus, a negative result was observed opposite to that expected, probably by a sample of potential donors whose families have proven irreducible to their beliefs and opinions. There was not statistical difference between the periods (p=0,778), maybe because the first period was underreported.Keywords: Brain Death. Transplantation. Tissue and Organ Procurement.

The reseach’s purposes are (1) to describe the characteristics of biology learning plan at SMP Negeri 1 Boyolali, (2) to describe the characteristics of biology learning process at SMP negeri 1 Boyolali, (3) to describe the characteristics of evaluation of biology learning process at SMP Negeri 1 Boyolali. This is a descriptive qualitative research which is carried out at SMPN 1 Boyolali. The subjects of the reseacrh are the principal, biology teacher and student of SMPN 1 Boyolali. Data collection technique used in this research are observation, interview and documentation. Data analysis technique used are data collection, data reduction, data presentation and conclusion.In this reseach, the validity of the data consists of credibility, reliability, and objectivity.The result of this research are (1) the characteristic of biology learning plan at SMP Negeri 1 Boyolali is started by arranging syllabus, followed by arranging annual plan, semester plan, and lesson plan.(2) the characteristic of biology learning process at SMP negeri 1 Boyolali is started by doing aperception, and carried out with some learning methods which are able to increase the learning achievement. The methods use are tutorial, discusion, demonstration, CTL and task giving teaching aids used in the biology lesson are LCD, computer, worksheet which of course, match the teaching material given (3) characteristic evaluation at SMP 1 Boyolali carried out in the form of daily test, mid semester test, semester test, and practice result of the student.

Perception of Young Generations’ Interest in Farming in Tanah LotTourism Area (The Case of Subak Gadon III, Tabanan) The rapid development of tourism will affect subak : that is, the transformation oflabor, the occurrence of land conversion, and the occurrence of water usecompetition. Tourism will have an impact on farming interest, especially the youngergeneration of farm households in Subak Gadon III, knowing that this subak is locatedin the tourism area. The purpose of this study was to analyze perceptions anddifferences in the perception of younger generation of non-tourism and youngergeneration of tourism about the impact of tourism on farming interest of the youngergeneration of farm households in Subak Gadon III, Tabanan. Data analysis methodused was descriptive-qualitative and quantitative.The results showed that the perception of the younger generation of non-tourismabout the impact of tourism on the farming interest of the younger generation wasclassified with a score of 3,32. The younger generation of non-tourism had aperception that the existence of tourism sufficiently influenced the farming interest ofthe young generation, but it did not make the non-tourism youth switch to tourism.The younger generation of tourism showed that tourism had a high impact on theinterest of farming the younger generation with a score of 3,55. The younggeneration of tourism has a perception that tourism was the most appropriate choicebecause for them the tourism sector is very supportive of its life. There is adifference in the impact of tourism on farming interest in the younger generation ofnon-tourism and young generation of farm households' tourism in Subak Gadon III,Beraban, Tabanan. This difference was seen in 3 parameters of a total of 14parameters.Suggestions that can be made for this research are for Subak Gadon III in the futureto be able to initiate a new breakthrough by involving the young generation invarious activities in subak life to attract farmers especially the younger generation offarm households in Subak Gadon III, Tabanan.

User Specific traits are a very strong methodto strengthen the security of any system as it makes thesystem connected to a specific individual instead of beingaccessed through some token, key, etc. Behavior-based user authentication with pointing devices, such as touchpads or mice, has been obtaining attention. Mouse Dynamicsis method which is inexpensive and provide uniquecharacteristic to prevent unlocked workstations attacks tolock out unauthorized users from accessing the system. Aperceptive survey with comparison on mouse dynamicsbiometrics study performed till now is the objective of thispaper. We consider here the best results reported in terms of FalseRejection Rate (FRR) &False Acceptance Rate (FAR).

A aprendizagem de atos de ler em ambientes escolares pode resultar do encontro de crianças com a pluralidade de gêneros dos enunciados, com suportes vários e mídias. Filmes legendados oferecem às crianças as condições para que aprendam a negociar, no silêncio, os sentidos das legendas. Este artigo relata uma atividade de pesquisa e de extensão com o filme italiano “La vita è bella” (“A vida é bela”), desenvolvida com um pequeno grupo de crianças, entre 6 e 10 anos, em uma organização não governamental (ONG), em Marília, SP, apoiada nos princípios de metodologia das ciências humanas desenvolvidos por Bakhtin e no conceito de massa aperceptiva de Jakubinskij. Os diálogos entre crianças e pesquisadores, gravados e analisados sob a lente desse referencial, evidenciam que as crianças aprendem a negociar rapidamente sentidos; interessam-se por debater temas tensos, como a opressão e a violência contra crianças e minorias étnicas e, por essa razão, humanizam-se; tornam-se também, pouco a pouco, apreciadoras de filmes com boa qualidade estética.

Revitalization of vocational education must be designed and developed according to the needs of industry through appropriate learning innovations. The selection of the right learning method influences the graduate competencies and learning experiences of students. This study aims to analyze the learning process based on industrial products in mechanical practices. The analysis of the learning process includes giving aperceptions and motivation, mastering learning materials, learning strategies implementation, learning resources or media, involving students, and closing the learning process. The research method used experimental with a static group comparasion design. The design of this study used two groups consist of experimental and control group. Experimental group is respondents who used industrial products-based learning and control group is respondents who used conventional learning (job sheet-based). The sampling used simple random sampling method. Each group consist of 20 respondents. The research respondents were students of the Mechanical Engineering Department Universitas Negeri Semarang who have passed the Mechanical Process I lesson. The study result is there are differences in the mechanical practices process using industrial products-based learning and conventional learning (job sheet-based). Implementation of learning in relation to the gift of apperception and motivation, mastery of learning materials, application of learning strategies, assembling of learning resources or learning media, participation of students in learning process, and closing the learning process is better to use the industrial products-based learning compare with conventional learning

ResumenEn este trabajo me propongo recuperar la cuestión que Juan Samaja plantea ensu artículo “Las grandes estructuras argumentales posibles” respecto de la posibilidad de la comunicación humana y su vinculación con la coexistencialidad, en relación con teorías narrativas y jurídicas, a la luz del Modelo Actancial de Algirdas Julien Greimás. Propongo una perspectiva genética de dicho modelo y la posibilidad de ampliarla más allá del campo especí!co del análisis narrativo. Conforme al concepto de “sentido interno” kantiano, propongo que la experiencia aperceptiva es inherentemente actancial, posibilitada y posibilitante de la síntesis de la experiencia propiamente humana. Examino las consecuencias que se siguen de lo que llamo monadología o solipsismo enunciativo y la dialéctica entre el momento de la autoclausura enunciativa y de la apertura comunicativa; esta dialéctica se resuelve por referencia a una historia común (y objetiva), en el escenario de las grandes formas que estructuran la coexistencialidad humana. Considero la función de signo como competencia para la actualización de dichas estructuras. El concepto de localización múltiple y el del espíritu objetivo hegeliano se invocan como relevantes para comprender esta competencia semiótico-narrativa.

Le concept d’individualisme ne se présente pas comme une notion traditionnelle en anthropologie, ainsi que le montre son absence de la plupart des dictionnaires de la discipline. Popularisée dans l’œuvre de Louis Dumont (1966) par son opposition au holisme caractéristique des sociétés « traditionnelles » (dont l’Inde des castes constitue l’exemple paradigmatique), la notion s’avère souvent mal comprise, puisqu’elle semble suggérer une dichotomie binaire là où il est avant tout question de contraste comparatif et d’accentuation entre des variantes socioculturelles de l’humanité. Parfois accusée de reconduire les grands dualismes ethnocentriques propres à la socio-anthropologie classique (tradition/ modernité, communauté/ société, solidarité mécanique/ solidarité organique) qui ne verraient hors de l’Occident que des univers de conformisme, de tribalisme ou de despotisme (Lozerand 2014), l’étude de l’individualisme se présente pourtant, avant tout, comme « une archéologie de la conception occidentale de l’individu » (Flahault dans Lozerand 2014 : 547). En effet, selon Dumont, la conception moderne du monde se caractérise par une « idéologie individualiste », c’est-à-dire un ensemble de représentations et d’idées-valeurs qui s’articule autour de la figure prééminente de l’individu commeprincipe, à distinguer radicalement du « sujet empirique », échantillon indivisible de l’espèce humaine, parlant, pensant et agissant, tel qu’on le rencontre danstoutesles sociétés sous diverses formes. Figure centrale de l’idéal politique et éthique de l’Occident depuis les Lumières, l’individu (considéré comme antérieur à son existence sociale par les doctrines du droit naturel moderne) n’en reste pas moins pour la discipline anthropologique une « institution » (Mauss 1967 : 150), au sens où il doit nécessairement s’ancrer dans un monde social et culturel qui lui donne signification et consistance. En définissant la modernité comme individualiste là où « l’individu est érigé envaleursuprême », Dumont n’utilise pas le terme dans un sens péjoratif (égoïsme) ou laudatif (autonomie) mais, dans le sillage de Tocqueville, comme l’affirmationsocialed’une valeur. Ce sont les sociétés qui sont individualistes, et non d’abord les individus eux-mêmes. Dans sa prétention à fonder la société à partir d’une juxtaposition d’individus rationnels et originellement déliés, la configuration individualiste propre à la modernité néglige, ou tout du moins subordonne, le trait consubstantiel à toute existence sociale, trait défini comme « holisme » ou « aperception sociologique » : la « présence du social dans l’esprit de chaque homme », qui emporte comme corollaire que « la perception de nous-même comme individu n’est pas innée mais apprise, […]elle nous est prescrite, imposée par la société où nous vivons », laquelle « nous fait une obligation d’être libres » (Dumont 1966 : 21). Ainsi la prééminence de l’individu dans la société moderne appelle-t-elle un certain de nombre de valeurs corrélatives (dont l’égalité de droit, mais aussi la liberté morale ou encore la nation comme « société des individus »), tout en se combinant au sein de chaque culture particulière avec des éléments holistes locaux, ce qui donne une appréciation différenciée de la modernité (sous la figure notamment de variantes nationales). Ainsi que le rappelle Dumont, « l’individualisme est incapable de remplacer complètement le holisme et de régner sur toute la société... de plus, il n’a jamais été capable de fonctionner sans que le holisme contribue à sa vie de façon inaperçue et en quelque sorte clandestine » (Dumont 1991 : 21). C’est que la valeur individualiste, si elle est bien devenue essentielle dans nos sociétés par l’élévation des droits de l’Homme au statut de principe universel, ne peut effectivement s’incarner qu’au sein d’une société particulière, qui en traduit politiquement les attendus de façon toujours contingente et déterminée. L’analyse ne suppose donc pas unretourà des principes holistes, comme s’ils avaient disparu en même temps que les communautés traditionnelles et cohésives, mais plutôt une conscience plus lucide du rôle que jouent les principes holistes dans toute vie humaine pour autant qu’elle est toujours vie en société. L’idéologie de l’individu indépendant se heurte implicitement d’une part à la conservation nécessaire de « totalités partielles » comme lieux verticaux de transmission de la langue, de la culture et du sens (famille, école, associations, communautés), et d’autre part à la réintroduction de principes dits « collectifs » contre « l’utopie libérale », à doses variables selon les pays, comme l’État-providence, l’appartenance nationale, les systèmes d’assurance sociale, les diverses régulations du marché, les principes de solidarité et de redistribution, etc. Il convient également de ne pas confondre l’individualisme compris comme représentation sociale avec deux processus distincts portant sur la confection concrète de la personne et son potentiel de singularité, à savoir l’individuation et l’individualisation. Au XXesiècle, l’anthropologie s’est surtout intéressée auxformes d’individuationpropres aux diverses sociétés, ces pratiques de « constitution de la personne » par inclusion dans un ordre symbolique qui suppose des représentations partagées et des dispositifs rituels. Elle a pu ainsi constater l’extrême hétérogénéité des systèmes de pensée et d’agir visant à conférer une « identité » à l’être humain, preuve d’une large palette culturelle quant aux manières d’appréhender les relations de soi à soi, aux autres et au monde. Marcel Mauss a ainsi montré comment l’être humain ne pouvait apparaître qu’à la suite de multiples processus de subjectivation, ainsi que l’expriment les diverses « techniques du corps », l’expression des émotions ou l’intériorisation de l’idée de mort (Mauss 1950). Car toutes ces caractéristiquesa prioriéminemment « personnelles » varient en fait largement selon les contextes sociaux et culturels où elles prennent signification. La tradition anthropologique a énormément insisté sur la naturerelationnellede l’individuation, ouvrant sur la perception d’un Soi tissé de rapports avec l’environnement social et mythique (Leenhardt, 1947), jusque dans ses composantes mêmes, qu’elles soient matérielles (os, sang, chair, sperme, etc.) ou non (esprit ancestral, souffle, ombre, etc.) (Héritier 1977), parfois même au-delà des « humains » strictement définis (Descola 2005). De même, bon nombre d’auteurs ont souligné l’existence de divers processus historiques et culturels d’individualisationnon réductibles à la prééminence de l’individualisme comme valeur englobante. Le Bart (dans Lozerand 2014 : 89), après Foucault (1984) et Vernant (1989) distingue trois formes d’individualisation qui ne se recoupent jamais parfaitement : l’autonomie sociopolitique, l’existence d’une « vie privée » et le rapport réflexif à soi constituent autant de critères marquant un dépassement de la logique « holiste » d’individuation (définissant un nom, une place, un rôle, un statut) vers une « quête de soi » différenciée, invoquant comme idéal de vie une singularité, un salut ou un « épanouissement » posés théoriquement comme échappant aux injonctions normatives et symboliques de la société. S’articulant plus ou moins à l’individualisme comme valeur, cette visée d’authenticité désormais généralisée dans les sociétés occidentales en illustre également les limites, dès lors qu’en sont précisées les difficultés et les défaillances dans l’existence concrète des acteurs sociaux (déshumanisation du travail, conformisme consommatoire, maladies exprimant la « fatigue d’être soi » comme la dépression, influence des médias de masse et des réseaux sociaux, sentimentalisme et moralisme excessifs, solitude et vide affectif, etc.). Depuis une trentaine d’années et la mise en évidence d’une globalisation aux contours multiples se pose enfin la question de l’extension descriptive et normative de l’individualisme aux diverses cultures et civilisations du monde, que cela soit par le biais de catégories politiques (le citoyen rationnel), économiques (le marchand, le salarié et le consommateur propres au monde capitaliste), juridiques (le sujet de droit), morales (l’agent responsable) ou esthétiques (le dessein d’expressivité originale), etc. Si, selon Dumont, le christianisme et sa valorisation d’un « individu en relation directe avec Dieu » jouent un rôle primordial dans l’émergence de l’individualisme, ce sont bien les catégories humanistes et séculières qui, depuis la colonisation, légitiment les dynamiques d’extension actuelles, notamment du fait de la promotion par les instances internationales des droits humains comme fondement universel de justice sociale. L’anthropologie elle-même, dans un contexte de mise en relation généralisée des sociétés, s’évertue à saisir la place que des cultures différentes accordent à la valeur de « l’individu » (Morris 1994 ; Carrithers, Collins et Lukes 1985), que ce soit dans les grandes religions ou philosophies historiques (islam, judaïsme, bouddhisme, hindouisme, confucianisme, etc.) ou dans les communautés contemporaines, irréversiblement marquées par l’hégémonie occidentale et l’extension d’une économie mondialisée, mais également par des mouvements fondamentalistes ou « revivalistes » de repli identitaire. La valorisation du métissage et de l’hybridité impliquerait en ce sens de réinsérer « l’individu » dans les « paysages » culturels multiples et enchevêtrés qui établissent le lien entre global et local, entre contraintes systémiques et réappropriation communautaire (Appadurai 1996). Dans la dynamique contemporaine de globalisation, l’extension de l’individualisme comme valeur se retrouve dans une position paradoxale, d’une part liée à l’hégémonie d’un système-monde capitaliste et donc accusée de favoriser une « occidentalisation » fatale pour la diversité culturelle, d’autre part identifiée comme porteuse d’émancipation à l’égard de structures et normes contraignantes pour des acteurs (femmes, minorités ethniques, religieuses ou sexuelles, personnes handicapées) privés des droits élémentaires aux plans politique, juridique et socioéconomique.