The following article analyses MISH college, a liberal education program at the University of Warsaw (UW). The article is based on a critique of existing research on the issue, and proposes an inductive approach to defining liberal education. Reconstructing the coherent idea behind MISH contributes to both understanding of European liberal education and related methodological debate.
In 1993 MISH offered a small group of selected candidates an opportunity to develop cross-disciplinary, individual curricula and work with an academic tutor. The model spread to 9 Polish research universities, as well as 6 other institutions in Ukraine, Belarus and Russia. Despite subsequent creation of a separate degree- granting program in Kolegium Artes Liberales UW in 2008, MISH continues to operate as a self-identifying liberal education program.
The Author claims that in the case of MISH, the aim (active, engaged and trusting academic community) and principles (critical thinking, communal thinking, and operational independence) are related to values (opposition, republicanism, autonomy). Organization of MISH complicates its classification, while its idea bears marks of a unique “variation on the theme” of liberal education in Europe. The article advocates for greater emphasis on diverse ideas of liberal education in the pluralist European higher education landscape.

Cardinal  John  Henry  Newman’s Idea of a University remains a truly profound and inspirational text that resonates down from its first publication in the  Nineteenth  Century  to  the  present  day.  It  should  be  acknowledged  as one of the greatest treatments of this crucial subject: the nature and purpose of  Higher  Education.  Our  modest  aim  is  to  articulate  a  brief  argument  that draws  out  Newman’s  extraordinarily  valuable  legacy  for  us  as  modern  university educators in the Christian tradition here in East Asia. The article focuses on an exploration of the vital emphasis of Newman on a truly holistic community  of  learning,  which  he  had  first  encountered  in  his  College  at Oxford University. This vision of the University as built upon its Professors’ vocation  of  pastoral  responsibility  towards  our  students  can  be  seen  as  in-forming  the  founding  mission  of  Underwood  International  College as a Liberal Arts institution and the new Residential College system  that  have been  established  at  Yonsei  University.  The  detailed  historical discussion  of Newman’s  arguments  thus  aims  to  highlight  their  continued  contemporary relevance. The article considers how we can apply to today’s Christian University  and  the  increasingly  multicultural  and  global  Korean society in which it is embedded Newman’s great and insightful vision of our mission as educators to seek and proclaim Truth. Key Words: Liberal Arts, Truth, Newman, Oxford, Yonsei University Underwood International College.
존 헨리 뉴먼 추기경의 통찰력 있는 저서 󰡔대학의 이념󰡕은 처음 출간되었
던 19세기부터 오늘날에 이르기까지 우리에게 많은 교훈을 주고 있다. 뉴먼
의 󰡔대학의 이념󰡕은 고등교육의 목적과 본질이라는 주제를 다루는 가장 훌
륭한 저서 중 하나로 인정받아 마땅하다. 대신 본 연구의 소박한 목적은
어떻게 뉴먼의 위대한 업적이 오늘날 동아시아에서 활약하고 있는 기독교
전통의 대학교육기관과 그 교육자들에게 영향을 미쳤는지를 풀어내고자 한
다. 본고는 뉴먼이 옥스퍼드 대학에서 처음 접한 이래 줄곧 강조해온 전인적
학문의 공동체라는 교육 사상을 약술하는 데 그 초점을 두고 있다. 뉴먼이
추구했던 대학의 이념과 그것이 근간으로 삼고 있는 교수들의 목회적 책임
에 대한 소명은 연세대학교가 설립한 언더우드국제대학의 사명인 인문학
중심의 교육과 기숙형 대학 시스템을 이해하는 데에도 유익하다. 뉴먼의
사상이 갖는 그 역사적 중요성에 대한 논의는 현대에도 뉴먼의 주장이 유의
미하다는 것을 재확인시켜 준다. 마지막으로 본 연구는 점차 글로벌해지는
다문화적 한국사회에서 뉴먼의 위대하고 통찰력 있는 사상을 어떻게 적용할
것이며, 진리를 추구하고 표명하는 교육자들의 사명과 그 목표에 도달하는
과정에서 그가 우리에게 던지는 시사점을 정리한다.
주제어: 인문학, 진리, 뉴먼, 옥스퍼드 대학교, 연세대학교, 언더우드국제
대학교

A central theme in the scholarly literature on Enlightenment Europe concerns the increased focus on the role of reason in the development of European thought, especially in the context of the new science and natural philosophers’ radical successes in this burgeoning field. As a consequence, there is a tendency in both philosophical scholarship and teaching to bind philosophy and science tightly together and emphasize the way in which one aspect of rationality in early modern philosophy led to the development of modern science. While there is certainly much that is correct in this approach, one motivation for pluralizing philosophy’s past is that this story leaves out a great deal that is important in Enlightenment views of reason. Margaret Cavendish provides a compelling example of a thinker from this period who was not only engaged in the scientific enterprises of her day, but included within her purview disciplines we typically categorize today as belonging squarely to the humanities. Her philosophical work opens a window into how enlightenment thinkers conceived of the role, and arguably more importantly, the limits of reason and the sciences. In contrast with the traditional interpretation of the modern period, I argue that reason was significantly broader in scope — its developments in science were paralleled by equally important advances in the music, art, literature, medicine, philosophy, etc. Cavendish’s work forces us to recognize the lack of a sharp boundary between these areas; philosophy was able to act as a bridge between the sciences and humanistic disciplines. Integrating Cavendish into the canon helps us to see that the narrow focus on the scientific version of reason within Enlightenment philosophy creates a false distinction between science and the humanities and misses out on central, humanistic features of philosophy that make its practice fruitful. I use the example of Cavendish to make a broader point about the nature of higher education today. With the increased focus on so-called “practical” skills, vocational, and STEM focused education, I argue that we have lost focus on the end for the sake of which we pursue education: to live well. Cavendish provides us an opportunity to re-evaluate the narrowly scientific conception of reason during the 17th and 18th centuries as well as our current outlook on why we pursue education. In doing so, I make a case for a well-rounded liberal arts education.

« Go to College! » clame le magazine Life en 1940.
Alors que l’Europe sombre dans le chaos, les États-
Unis s’évertuent à assurer la production internationale
des savoirs et à promouvoir un idéal alternatif de
démocratie éclairée. Au même titre que toute la
population, les artistes sont encouragés à converger
vers les universités pour participer à la fondation d’un
nouveau rêve américain, porté par la recherche.
Revenant sur ce projet politique méconnu, L’Artistechercheur
retrace l’émergence d’une figure de l’artiste
dont l’activité bascule soudainement dans le champ
universitaire.
Pour comprendre cette mutation, Sandra Delacourt
suit la trace de Donald Judd, artiste minimaliste, qui
dans la deuxième partie du XXe siècle fut désigné
ambassadeur d’un « art éduqué ». À travers lui,
l’auteure nous invite à suivre l’évolution, non linéaire,
d’un nouvel imaginaire pour l’art et pour la recherche,
et expose la manière dont différentes générations
d’artistes s’en sont emparées ou l’ont rejeté.
Alors que depuis quelques années la recherche
créative fait l’objet d’un nouvel engouement, cet
ouvrage propose d’explorer les désirs antagonistes qui
ont conduit l’art et le savoir à pointer un horizon
commun.

Education is very important in every human person’s lives especially now a days in order to know the roles in the society. Mostly, education defines as for school system only but in fact it can also apply to every system of the society like religion, politics, and to every individual.
In the Philippine context, teacher and student are definitely not equal in the process of education same context in Brazil. Where the philosopher of this study lived and became interested in the education of the poor people in his region. Even until now most of the teachers keep on feeding the students such information, which for them is true. While the students passively receiving such information given to them by the teachers.

Все права защищены Права на произведения и предметы из частных собраний принадлежат их владельцам. «Галеев-Галерею» и лично Ильдара Галеева, Музей-мастерскую Николая Абакумцева, Музей ФГАОУ «Высшая школа печати и медиаиндустрии Московского политехнического университета» (ВШПиМ МПУ), ГКБУК «Пермская государственная художественная галерея», Фонд развития Всероссийского музея декоративно-прикладного и народного искусства (ВМДПНИ) и поддержки творческих инициатив, Centre Canadien d'Architecture, а также Александра Лаврентьева,

The Jesuit Ratio studiorum of 1599, deeply rooted in Ignatius's life and spirituality, is not only an indispensable source for the concept of Jesuit education but an essential part of the Society's foundation. It highlights the importance of an ordered curriculum.

This article describes liberal education as it
comes to light not historically but philosophically, taking
the word liber (free) as its chief distinguishing feature. It
considers what liberal education presupposes of those who
pursue it, and it enumerates several outcomes or “ends” that
are likely to ensue. Through liberal education, I argue, the
mind is liberated from the here and now, freed by exposure
to diverse kinds of character, released from the tyranny of the
practical mode of thought, and, at the same time, freed by
certain careful habits of reflection that take years to acquire.

Description "History of Liberal Arts Education" is a survey seminar course in which students take up and discuss short selections of texts about liberal arts education from antiquity to the present. Co-lead by Professors Peterson & Sosa, each two-hour class session will consist of a short introduction to the reading selections by one or both professors, identifying questions which he or they propose for discussion for the rest of the class. They will then enter into conversation, inviting students to participate. As this summer's iteration of the course will be online, students must have a viable Internet connection and a computer with a webcam and microphone. This is a very reading-heavy courseabout 40 pages per classthat relies on student preparation and participation. Because of the condensed summer schedule, preparation before the course and over the weekends is essential. Students should come prepared to each class with some thoughts and questions about the readings. Questions of the Course What is the model for liberal arts education-philosophy, the highest art of which is dialectic-or rhetoric? What is the difference between these? What makes arts "liberal"? What is the "orator" and what is his relation to society? What is the role of faith, culture, and tradition in education? How has liberal arts education changed, and what were the reasons for those changes? Has Christianity changed our understanding of the liberal arts, and if so, how? What is the proper course of study? Does that curriculum change based on regime or circumstance? What has Renaissance humanism meant for our understanding of the liberal arts? How have the liberal arts come to be understood today? What challenges has liberal arts education faced throughout history? What are the perennial obstacles to liberal arts education? What is the relation between the liberal arts and civic education, character education, and advanced study?

A kötet a gyermekről alkotott társadalmi, mentális kép történeti változásairól és a nevelési eszményekről szól. A feldolgozás alapvetően eszmetörténeti és mentalitástörténeti jellegű. A könyv első fejezetében a gyermekkortörténet eddigi fejlődésének historiográfiai áttekintését végzi el a szerző. A második fejezetben a legjelentősebb pedagógiatörténeti egyéniségek gyermekképét mutatja be. A harmadik fejezet tárgya a tizenkilencedik század társadalomtörténeti-gyermekkortörténeti elemzése. Végül a negyedik fejezetben bemutat néhány huszadik századi gyermekkép változatot, amelyek a mai pedagógia elméletét és gyakorlatát is befolyásolják.


The topic of the book is about the historical changes in the social, mental image of the child and the main educational ideals of the history of the European pedagogy. The processing is essentially historical and comparative. In the first chapter of the book, the author reviews the historiography of the childhood history so far. In the second chapter, the children's picture of the most important individuals of the history of pedagogy and philosophy between the 15-19th century is presented. The third chapter deals with the social history and childhood history of the nineteenth century. Finally, in the fourth chapter, some twentieth-century children's pictures are reviewed, which influence the theory and practice of today's pedagogy too.

Úgy halljuk, […] hogy egy pár kisasszony is folyamodott, kik mûkedvelésbôl szintén festegetnek, az igaz, hogy roszúl [sic!], de a kultuszminiszteriumnál éppen azért akarják ôket ösztöndijjal ellátni, hogy majd jobban festegessenek. De az nagyon háládatlan dolog, ha a tehetségeket a tojásból [ab ovo -B. É.] akarjuk találomra fölnevelni […] [I]tt nem egyesek segélyezését kell figyelembe venni, hanem kitûzött irányban az eszmét: a mûvészet fejlôdését elôsegíteni." Ismeretlen mûvész nyílt levele az állami ösztöndíjak elosztása tárgyában. Fôvárosi Lapok 1869. június 10. 6. évf. 130. sz. 519-520.

Globalization is a deeply ambivalent phenomenon, involving both widened horizons of understanding and the commodification of natural and human resources. The Catholic university's engagement with our new global situation needs to keep this ambivalence very much in mind. We should remember and renew our sense of ourselves as standing within an institution, the Catholic Church, that is one of the few truly multicultural global institutions on the planet, with a long history of both success and failure in global exchange. In this way, we may have resources to " think globally " in alternative ways that opt out of or resist the commodification of global interest. This essay will use Matteo Ricci as a model and attempt to distinguish analogically between those modes of global engagement that emerge from and then renew the deep roots of our own identity and those modes that deracinate. Our task for the last gathering of this " class " of the Boston College Roundtable is to reflect on, variously, " the role of the academy in the world " or " the global impact of Catholic higher education. " I want to take advantage of my ignorance here—I find it difficult to think in a programmatic way about our role in the midst of these complex, interlocking, and often conflicting forms of commerce and exchange that we group under the heading " globalization. " I'd like to use my own inadequacy to the task as an opportunity to do what I can—to name some of the threats and opportunities that we encounter as we are drawn, ever-more-inexorably, into these various networks of global Kevin L. Hughes is an associate professor of theology and religious studies and chair of both the Humanities department and Classical Studies program at Villanova University. His research specialties are in ancient and medieval Christian theology, spirituality, and history. Among his books are Augustine and Liberal Education; Constructing Antichrist; and Church History: Faith Handed On. His articles have appeared in journals such as Modern Theology; The Heythrop Journal; Theological Studies; and Franciscan Studies.

This article engages two established modes of analyzing Tocqueville’s theory in Democracy in America—the institutionalism of Volume 1 and the “art of association” of Volume 2—to argue for the importance of a Platonic theme in Tocqueville, that of education for leadership. After establishing why Tocqueville argues that democracy struggles to cultivate quality leadership, the article turns to examining one proposed solution: education in the classical humanities. Tocqueville’s argument for this pedagogy is overtly aristocratic, in contrast to many contemporary arguments for liberal education. Following this logic carefully permits us to understand another aspect of Tocqueville’s characteristic effort to incorporate aristocratic elements into democratic society and challenges us to reconsider our own role as educators.

This is a condensed excerpt from the book "Why Art Cannot be Taught" (on Amazon). I argue that no one knows how to teach art, yet everyone behaves as if art schools and departments are doing something other than teaching techniques, theories, and art discourse.

In an early dialogue, On Order, Augustine sets out a program for thinking about thinking. Through such reflections, students attain self-knowledge and prepare for philosophical inquiry. The liberal arts are useful for this project, insofar as they provide opportunities for thinking, yet they are not ultimately necessary. I suggest that On Order's program, correctly understood, provides a rationale for Augustine's beginning but never completing a set of works on the seven liberal arts, and that his approach has contemporary relevance. Current discussions of the liberal arts move between concerns for particular content, which after a canon war may seem political or arbitrary, and useful skills, which reduce the liberal arts to quasi-vocational programs. Augustine's focus on rational activity escapes the content/skills dilemma and gives us a fresh perspective on the liberal arts' value.

This article addresses the ubiquitous matrix of cultural capital in the Latin Middle Ages, the liberal arts, through the lively panoply of Martianus's disciplinae cyclicae. This is carried out in the company of the other divisions of knowledge within which the liberal arts were differently subsumed at different periods in the reception of Martianus's text: the divisions of Boethius, Cassiodorus, and Isidore of Seville. The commentary tradition on Martianus Capella's fifth-century allegorical encyclopedia of the liberal arts, De nuptiis Philologiae et Mercurii, provides an enclosed if still rugged terrain through which to map the differing conceptual frameworks within which the liberal arts gained pedagogical and philosophical traction. Martianus remained the ancient authority on the liberal arts from his “re-discovery” at the beginning of the ninth century through to the close of the twelfth. The trajectory of the De nuptiis through its medieval commentary tradition is charted. Despite the continuity ostensibly guaranteed by the nearly uninterrupted use of a single text, the interpretative mutability of the De nuptiis's elaborate allegorical frame provided a site for the continual renegotiation of the liberal arts.

REFERÊNCIA:
DALVI, Maria Amélia. Politização da educação pela direita e extrema direita: elementos para uma reflexão coletiva sobre ensino de literatura na educação básica. In: Rosemar Eurico Coenga; Fabiano Tadeu Grazioli; Anna Maria Ribeiro da Costa. (Org.). Literatura Infantil e Juvenil: em tempos de reflexão e isolamento. 1ed.Cuiabá: Entrelinhas Editora, 2021, v. 1, p. 185-216.

'Research: Practitioner | Curator | Educator' is a co-authored book that identifies where we’re at and where we might be going vis-à-vis the idea of research in the art school, higher education, museums and galleries, and the creative and cultural industries more generally. By way of this book, the authors want to ask why and how specific modes of practice (artistic practice, curating, and practices of pedagogy) operate, and what particular kinds of knowledges artistic research, the curatorial, and the educator generate and disseminate.

Concerned for ‘practice’ in our knowledge-based polis, where knowledge – which includes practice as knowledge – is institutionalized and instrumentalized, at the same time we’re interested in the potentialities of how ‘[practice] might be comprehended and described as a specific mode of generating and disseminating knowledge’, and ‘the particular kind of knowledge that can be produced within the artistic realm by… practitioners… who operate in its various places and spaces’, as contributor Tom Holert puts it so eloquently.

Throughout 'Research: Practitioner | Curator | Educator' we foreground, celebrate, and question the idea of research, and especially as it relates to the figure of the practitioner, curator, and educator as researcher (as well as to practice, curating, and educating themselves as research and as praxis). As such, the book is hopefully useful for PhD students in art schools internationally, and those working across the Arts and Humanities in institutions of higher education, as well as additional publics engaged critically with the arts and culture.

Contributors: Dr Žygimantas Augustinas (artist and Associate Professor, Vilnius Academy of Arts); Professor Tom Corby (artist, and Associate Dean [Research], Central Saint Martins College of Art and Design, University of the Arts, London); Dr Tom Holert (artist, critic, and co-founder of the Harun Farocki Institut, Berlin); Dr Lolita Jablonskienė (Senior Curator, National Gallery of Art, Lithuania); Dr Vytautas Michelkevičius (curator, and Associate Professor, Vilnius Academy of Arts); Dr Ieva Pleikienė (Pro-Rector of Studies, Vilnius Academy of Arts); Dr Emily Pringle (Head of Research, Tate); and Dr Marquard Smith (Professor of Artistic Research, Vilnius Academy of Arts, and Programme Leader, MA Museums & Galleries in Education, UCL, London).

This book is the third in a Series of collaborations between Vilnius Academy of Arts, Lithuania, and the National Gallery of Art, Lithuania. The titles of the four books in the Series are (1) 'Research: Practitioner | Curator | Educator' (2) 'Decolonising: the Museum, the Curriculum, and the Mind' (3) 'Do The Right Thing', and (4) 'What If? The Future of History in Post-Truth Times'.

The 18th century was the era of the Enlightenment. The Western world went through new episodes, and the emphasis shifted to human reason. The growing influence of modern science encouraged many theologians and philosophers to new reflections on faith. The liberal theologian Friedrich Schleiermacher was one of them. Today, he is considered one of the main founders of liberal theology. In this essay I will discuss his ideas, and how these related to the traditional dogmas of 19th century Protestantism.

Academic jobs remain difficult to attain. Over the last few years, several colleagues have sought advice from me on how to approach an interview of a job search. My experience, both as a job applicant and as a member of over six academic search committees, can offer a comprehensive take on the academic interview process that candidates undergo for tenure-track positions. The following represents the notes of a talk that I gave to the Graduate Student Caucus at Loyola University of Chicago on how PhDs and academic job-seekers should engage the application and interview process: · How to present your story and fit for the job and academic community; · How to establish a relationship with the search committee; · How to prepare and engage in the interview process.

This chapter makes the argument for both the practicality and impracticality of philosophy as it relates to liberal education. An exploration of the history of science in the seventeenth and eighteenth centuries reveals that a study of philosophy cultivates a skill set of logic and critical thinking that are crucial for those who study science and mathematics. It also situates philosophy as a unifying discipline for liberal education and STEM studies (Science, Technology, Engineering, and Mathematics). The study of philosophy also is impractical, as is liberal education, in that it does not prepare students for any specific profession. But it is this impracticality that makes philosophy, and liberal education, central to its identity and value: it creates an individual who is more empathic, open-minded, and self-aware that would not be possible if philosophy and liberal education were subordinated to some practical goal.

My contribution to Catholic World Report's annual feature with scholars and writers giving the best books they read during the year--whether the books were published in that year or not. Included in my copy of my selection here is the link to this year's feature, which appeared on December 17, 2021.

What does one do with Stanley Fish's argument that the humanities have no persuasive extrinsic justification because they are simply " for their own sake "?  This brief essay offers several answers and invites readers to quite a different understanding of the value of the humanistic enterprise.

Now available in the paperback collection at https://www.amazon.com/Saving-Culture-Souls-Grace/dp/B0DN1MDK86/ .

This paper critically examines the materialism that Gilles Deleuze espouses in his oeuvre to the benefit of educational theory. In Difference and Repetition, he presented transcendental empiricism by underwriting Kant with realism (Deleuze, 1994). Later, in Capitalism & Schizophrenia I & II that were co-written with Félix Guattari (1984, 1988) and that they named Anti-Oedipus and A Thousand Plateaus, Deleuze's philosophical approach is realigned into what I term here as transcendental materialism, and latterly as immanent materialism; that I claim effectively eliminate phenomenology as perceptual input. This essay takes this transformation seriously as a way of understanding educational data, research and practices. The proposition that is central to this paper is that transcendental and immanent materialism give us a means of dealing with educational phenomena without the interference of perception or a stable category of experience, by connecting data with theory and circumventing subjectification. It is argued that this proposition has important consequences for educational research, and the construction of educational arguments that will be illustrated in this essay. Deleuze's debt to French Marxism and in particular to the work of Louis Althusser are also recognised through this writing.

The Frick Collection and the Institute of Fine Arts of New York University jointly sponsor the annual Symposium on the History of Art for graduate students in the northeastern United States. Speakers are nominated by their doctoral programs to present original research in any field of art history.

In order to demonstrate that philosophy of education has a distinctive role to play in teacher education, the concept of liberal teacher education is developed. Liberal teacher education aims to cultivate the practical wisdom of teachers, but how is this possible when Aristotle suggests that phronesis is developed through practice. If, following Gadamer, phronesis involves the ability to see the newness in new situations, then practical wisdom is the ability to avoid repetition. An analysis of repetition reveals three main sources of repetition, each suggesting its own remedy and in turn its own variety of liberal teacher education: hermeneutic, psychoanalytic, and aesthetic.

* People identified with being “spiritual but not religious (SBNR)” now comprise around a quarter of American adults and their number keeps growing. Despite the ambiguity of their spiritual states which defy easy characterization, SBNRs are consistent in their tendency of dabbling in or seeking spiritual resources outside traditional institutional boundaries of religions. As a research program organized in the American Academy of Religion, Theology Without Walls (TWW) aims to pursue theology as an open inquiry into ultimate reality untethered to institutional restrictions of religions, from whatever tradition a theologian may start her inquiry. Are SBNRs amenable to TWW? How do we look at the phenomenon of SBNR from the perspective of TWW and other related viewpoints of inter- or trans-religious studies? This special issue gathers scholarly contributions in areas such as sociology, pastoral care, pedagogy, psychology, political science, theology, and religious studies in order to shed light on these questions.
* The Full Journal Issue can be found at: https://irstudies.org/index.php/jirs/issue/view/45.

O tema desta pesquisa é uma análise mais profunda das conexões entre as estruturas econômicas da organização produtiva e suas contrapartidas no jogo político dos Estados modernos tal como se processaram no Longo Século XIX, com o objetivo de avançar na compreensão do fenômeno do imperialismo moderno. Partimos da discussão sobre os fundamentos da Hegemonia Britânica, argumentando como desde o seu início ela era baseada em sua preponderância no comércio internacional, o que atrelou seu posterior desenvolvimento econômico industrial às questões do setor de serviços, dos transportes e do poder naval. Contudo, ao dar vazão ao investimento ferroviário, a industrialização possibilitou a expansão por terra do espaço econômico a partir do qual novas indústrias poderiam surgir. Países como os Estados Unidos e a Alemanha tomariam as conexões ferroviárias como ponto de partida para articular economias nacionais em escalas maiores de produção, distribuição, capacidades organizacionais e científicas. Essa é a base econômica sobre a qual uma nova rivalidade política, fundada na simbiose entre o capital nacional e o Estado e crescentemente apoiada no nacionalismo, passaria a se expandir no final do século conforme inovações militares diminuíam as possibilidades de resistência. A concorrência entre capitais nacionais colocou em marcha um expansionismo político que dividiu o mundo em áreas de influência crescentemente hostis que, ao assumir uma forma bipolar, resultou na Grande Guerra.