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La Prova di Ascolto
No full textThis chapter decribes the objective listening test administered to students with specific learning difficulties (dyslexia) and a control group. Test types used included true/false and MCQ with 3, 4 or 5 options. The test, set at B1 level of he CEFR (the required level for university entrance) involved listening to a monologue (extract from a radio programme) and an interview. An analysis of the results suggests that, whereas T/F items posed considerable difficulty to students with dyslexia, especially those items with greater information load, there seemed to be no difference in difficulty between 3 and 4 option MCQs. More problematic were those items requiring inferencing skills to retrieve information which was not explicit in the text
Genetic distance, trade, and the diffusion of development
No full textThe determinants of countries' long-term income differences feature prominently in the literature. Spolaore and Wacziarg (The diffusion of development, Quarterly Journal of Economics, 124, 469–529) argue that cultural differences, measured by countries' genetic distance, are an important barrier to the diffusion of development from the world's technological frontier. We revisit their findings in three ways. First, we successfully reproduce their results and confirm the robustness of their baseline findings. Second, we estimate their models for different time periods and find that the impact of genetic distance on income differences did not significantly change over time. Finally, we explore one of the underlying mechanisms of technology adoption and show that bilateral trade is one channel through which cultural differences retard the diffusion of development
Schnirmajer, Ariela (2017). "Ciudades, retazos ardientes. La cuestión social en las “Escenas norteamericanas” de José Martí. Buenos Aires: Corregidor, pp. 320
No full textSeneca e la passione come esperienza fisica
No full textAbstract: If the ancient Stoics conceived passion as a judgment or the consequence of a judgment referring to external reality, it is correct to define their conception of the psyche as ‘monistic’; it is very different if we consider that passion is due to another faculty independent of reason. In this second case, a scenario opens up in which a realistic and ‘reified’ conception of passion 10 emerges. With reference to this, in the Letter 113 Seneca discusses the paradox- ical thesis of the ancient Stoic scholars according to whom “the soul is an animal”, just as virtues and passions are. Through a series of close logical arguments, he shows the absurdities that can be reached in this way. By comparing this letter with the De ira we can define the position of Seneca as a 15 type of practical/operational imaginary dualism: the development of an original coherent form of monism. Not to give in to passion (for example to anger or libido) will not be just or not so much a psychological exercise of reason and will, but certainly a physical experience of resistance
