Many theorists have argued that the meaningfulness of a life is related in some way to the narrative or story that can be told about that life. Relationists claim that a life gains in meaning when a particular set of “narrative relations” obtain between the events that constitute it. Recountists claim that it is the telling of a story about those relations, not the relations themselves, that confers meaning. After identifying problems with existing versions of both of these positions, this (...) paper introduces a new and more satisfying variant of Recountism, centered on the old-fashioned idea that a meaningful life is, in part, an intelligible one. I argue that personal narration does play a role in a meaningful life and that my “Fitting Story” account provides the best explanation of how and why that is so. (shrink)

If global distributive justice or injustice is to exist, there must be something that is just or unjust: something to which the moral assessments at issue attach. I argue in this paper against one popular candidate for that role: the “global basic structure.” I argue that principles of distributive justice that target the global basic structure fail to satisfy a crucial “action guidance” desideratum and that this problem points to an alternative target that philosophers of global justice have yet to (...) widely acknowledge. We ought to exclusively direct our principles at subspheres of global politics: disaggregating global justice for a disaggregated world. (shrink)

This article identifies the main issues of justice that arise in international trade and critically evaluates contemporary philosophical debates over how to understand them. I focus on three central questions of distributive justice, as applied to trade. What is it about trade that makes it a subject of justice? Which aspects of the international trading system should our principles of justice regulate? What do duties of justice or fairness in trade demand? I show how debates over these questions turn not (...) only on empirical disagreements specific to trade but also on deeper and more general disputes in moral and political philosophy. I argue that trade is a domain in which diverse moral concerns complexly intersect and that a satisfying account of it must do justice to this complexity by itself exhibiting substantial pluralism. (shrink)

Offers a philosophical perspective on the nature and value of writing a memoir. Artful Truths offers a concise guide to the fundamental philosophical questions that arise when writing a literary work about your own life. Bringing a philosopher’s perspective to a general audience, Helena de Bres addresses what a memoir is, how the genre relates to fiction, memoirists’ responsibilities to their readers and subjects, and the question of why to write a memoir at all. Along the way, she (...) delves into a wide range of philosophical issues, including the nature of the self, the limits of knowledge, the idea of truth, the obligations of friendship, the relationship between morality and art, and the question of what makes a life meaningful. Written in a clear and conversational style, it offers a resource for those who write, teach, and study memoirs, as well as those who love to read them. With a combination of literary and philosophical knowledge, de Bres takes the many challenges directed at memoirists seriously, while ultimately standing in defense of a genre that, for all its perplexities—and maybe partly because of them—continually proves to be both beloved and valuable. (shrink)

_ Source: _Page Count 26 Under which conditions does the relation between the levels of benefit and burden held by distinct individuals become a concern of justice? Associativists argue that principles of comparative distributive justice apply only among those persons who share some form of association; humanists argue that some such principles apply among all human persons qua human persons. According to the “weak associativist” account that I defend, humanism is wrong, but so are current versions of associativism. Association is (...) necessary if talk of comparative distributive justice is to be apt, but no special form of it is required. Whether or not principles of comparative distributive justice do in fact apply to an association will depend on whether or not the conditions for legitimate enforcement of the resulting duties are satisfied, and we can expect these conditions to be satisfied by a wide range of associative forms. (shrink)

_ Source: _Page Count 26 Under which conditions does the relation between the levels of benefit and burden held by distinct individuals become a concern of justice? Associativists argue that principles of comparative distributive justice apply only among those persons who share some form of association; humanists argue that some such principles apply among all human persons qua human persons. According to the “weak associativist” account that I defend, humanism is wrong, but so are current versions of associativism. Association is (...) necessary if talk of comparative distributive justice is to be apt, but no special form of it is required. Whether or not principles of comparative distributive justice do in fact apply to an association will depend on whether or not the conditions for legitimate enforcement of the resulting duties are satisfied, and we can expect these conditions to be satisfied by a wide range of associative forms. (shrink)

_ Source: _Volume 13, Issue 2, pp 161 - 186 Under which conditions does the relation between the levels of benefit and burden held by distinct individuals become a concern of justice? _Associativists_ argue that principles of comparative distributive justice apply only among those persons who share some form of association; _humanists_ argue that some such principles apply among all human persons _qua_ human persons. According to the “weak associativist” account that I defend, humanism is wrong, but so are current (...) versions of associativism. Association is necessary if talk of comparative distributive justice is to be apt, but no special form of it is required. Whether or not principles of comparative distributive justice do in fact apply to an association will depend on whether or not the conditions for legitimate enforcement of the resulting duties are satisfied, and we can expect these conditions to be satisfied by a wide range of associative forms. (shrink)

any of us think that we have duties of distributive justice towards our fellow citizens that we do not have towards foreigners. Is that thought justified? This paper considers the nature of the state's relationship to distributive justice from the perspective of utilitarianism, a theory that is barely represented in contemporary philosophical debates on this question. My strategy is to mount a utilitarian case for state-specific duties of distributive justice that is similar in its basic structure to the one that (...) is standardly mounted for special duties towards the near and dear. I begin with a discussion of whether or not the co-citizen relationship can be justified in terms of its welfare consequences. I then consider what the answer to that first question implies concerning the duties of distributive justice that arise within that relationship. (shrink)

The small portion of philosophical work on global distributive justice that directly discusses particular agents, institutions or practices in global politics tends to focus on a narrow range of the existing set. The emphasis is chiefly on bilateral diplomacy or intergovernmental organisations, to the neglect of a variety of more recent forms of transnational governance, many of which incorporate non‐state actors, have more limited membership, involve informal and dynamic structures, employ cooperative and reflexive methods for ensuring compliance, and operate largely (...) out of the public eye. This article considers how philosophers should conceive of distributive justice in relation to these neglected sites of transnational governance, using the International Organization for Standardization (ISO) as an illustration. (shrink)

Philosophy professor, humorist, and identical twin Helena de Bres takes the curious, wondrous, ludicrous experience of being a twin as a lens through which to reconsider our place in the world and how we relate to others. Which one are you? Are you the same? Can you read each other's minds? Identical twins get the weirdest existential questions from strangers, also from loved ones, in fact, even from themselves. For twins fascinate all of us... including twins. For (...) class='Hi'>Helena de Bres, this fascination was never far from philosophy's most unnerving unknowns. What makes someone themselves rather than someone else? What does perfect love look like? Can we really act freely? Drawing from her relationship with her own twin Julia, and accompanied by Julia's line drawings, Helena uses twinhood to rethink the limits of personhood, consciousness, love, freedom, even justice. With her inimitably candid, goofy, brilliant voice, she explores the long tradition of twin representations in art, myth, and popular culture; their "freakish" history; their peculiar social standing; and what it's really like to be one of two. With hope and humor, she argues that our reactions to twins reveal our broader desires and fears about selfhood, fate, and human connection, and that reflecting on twinhood can help each of us-twin and singleton alike-to recognize our own multiplicity, and approach life with greater curiosity, imagination, and courage. (shrink)

Ao colocar a diairesis em comunhão com a dialética, Platão rompe com a estrutura dicotômica-unívoca parmenídica; no Fragmento 2 do Poema Da Natureza, a deusa estabelece que há apenas dois caminhos para a verdade, um que é e outro que não é. Desses dois caminhos, Parmênides nega o segundo, afirmando que é impossível conhecer o que não é: para o filósofo préssocrático conhecer algo está relacionado ao é, logo, para ele, é impossível conhecer o que não é. De maneira que (...) há, em Parmênides, uma cisão entre “ser” e “não-ser”. O desafio, ao qual nos propomos neste artigo, é explorar as implicações, para a diairesis no Sofista de Platão, quanto à afirmação parmenídica sobre a impossibilidade cognoscível a respeito do não-ser. (shrink)

O presente artigo aborda a Educação em Direitos Humanos – EDH e seu desenvolvimento na esfera educacional brasileira. Proposta formalmente no Brasil pelo PNEDH - Plano Nacional de Educação em Direitos Humanos, a EDH é incompatível com a plataforma política da extrema-direita em ascensão nacional e internacionalmente. No ambiente escolar também pode ser considerada problemática por modelos de gestão não-participativos e produtivistas, já que promove o questionamento explícito de pilares como hierarquia, democracia e liberdade dentre os educandos, além de não (...) figurar entre as matérias tradicionalmente exigidas nas avaliações educacionais. Destaca-se deste estudo que a defesa da perspectiva de gestão democrática alinhada aos fundamentos de direitos humanos presentes nos programas de pós-graduação das universidades públicas nacionais indica serem estes espaços privilegiados de reflexão sobre as iniciativas voltadas para a disseminação da EDH para gestores educacionais e educadores em geral, a fim de capilarizar suas temáticas e auxiliar concretamente a implementação do PNEDH sem descuidar da perspectiva humanista intrínseca à proposta. (shrink)

ABSTRACT This article, about the Areruya religion of the Ingarikó people in the village of Manalai, located in the state of Roraima, Brazil, compares the discourse of two myths about the origin of the current Areruya. One of the myths was transcribed by Audrey Butt Colson (1960) in the 1950s, and the other by the anthropologist Maria Virgínia do Amaral (2019) between 2014 and 2017. The objective of comparing the two discourses was to present the articulations of each one for (...) a new cosmological and social configuration, following the arrival of the colonizer. To achieve this, we used the idea of the “in-between” from the studies of Homi Bhabha (1994) in The Location of Culture because it allows for the use of text analysis as discourse without fixing any intrinsic meaning to them, creating a sliding space. (shrink)

En el presente artículo buscamos sistematizar algunas contribuciones del filósofo Walter Benjamin con la intención de pensar las infancias y la educación de la clase trabajadora en el contexto en que se formulan proyectos de ley, como Escuela Sin Partido, en Brasil. Son proyectos elaborados en los últimos años, que guardan un fuerte cuño conservador y de control ideológico. Buscamos en Benjamin la noción de experiencia y cómo ésta entra en relación con la infancia y el área de la educación, (...) así como sus contribuciones en lo que se refiere a la educación popular o proletaria. A partir de dichas nociones de la filosofía benjaminiana, analizamos propuestas educativas y proyectos de ley, como el mencionado, indagando sobre las concepciones de infancia, historia, experiencia y política que atraviesan ese debate. La intención aquí es pensar bajo una óptica benjaminiana el crecimiento de las ideas que orientan el proyecto Escuela sin Partido y su influencia en la educación de los niños pequeños, en especial, de los niños de la clase trabajadora. Con ese fin, apelamos a escritos del autor como: Experiencia, Experiencia y Pobreza, La vida de los estudiantes, Teatro Infantil Proletario, Pedagogía Comunista, El narrador y sus narrativas radiofónicas presentadas en radios de Berlín y Frankfurt, en las que se destaca la cultura y la vida cotidiana de los niños berlineses. Para empezar a recorrer los caminos de este estudio, que se inscribe en una investigación de doctorado en curso, también se recurre a las publicaciones como Gaudencio Frigotto y Jorge Larrosa Bondía, considerando el proyecto de ley federal nº 193/2016 (Escuela Sin Partido) como documento legal analizado. (shrink)

This article identifies the main issues of justice that arise in international trade and critically evaluates contemporary philosophical debates over how to understand them. I focus on three central questions of distributive justice, as applied to trade. What is it about trade that makes it a subject of justice? Which aspects of the international trading system should our principles of justice regulate? What do duties of justice or fairness in trade demand? I show how debates over these questions turn not (...) only on empirical disagreements specific to trade but also on deeper and more general disputes in moral and political philosophy. I argue that trade is a domain in which diverse moral concerns complexly intersect and that a satisfying account of it must do justice to this complexity by itself exhibiting substantial pluralism. (shrink)

About the Republic is the only commentary left by Averroes, the Commentator, so called on behalf of his commentaries on Aristotle’s work. Although the original in Arabic is lost, there is a medieval version in Hebrew and two later translations in Latin from the Hebrew version. Averroes’ Commentary on the ‘Republic’ – divided in three Books – can be considered an original work as only 1/3 of it corresponds to the platonic treatise. Averroes presents in it aristotelic concepts drawn from (...) the Nicomachean Ethics and also several notions from Alfarabi’s political works. He also presents his own thoughts and offers criticisms of his own society. KEY WORDS – Plato’s Republic; a commentary or an original work? Ethics. Politics. Cardinal virtues. Ideal city. Education. (shrink)

Para elaborar sua profetologia, Maimônides retoma conceitos relativos às teorias do intelecto de Al-Fārābī e de Avicena, que, por sua vez, se baseiam nas noções sobre a alma de Aristóteles. Dessa perspectiva, a Revelação divina deve ser considerada um fato natural inserido na totalidade da natureza criada por Deus. Compreender a Revelação significa, portanto, compreendê-la a partir do homem, uma vez que o profeta, apesar de se tratar de alguém que se destaca do conjunto da humanidade, é sempre um ser (...) humano, possuidor de uma natureza humana. Desse modo, a doutrina da profecia – central no "Guia dos Perplexos" ‒ é elaborada a partir da natureza humana à luz da filosofia racional greco-árabe. Os falāsifa – filósofos muçulmanos helenizantes – já ensinavam que a profecia é possível graças a certa perfeição da natureza humana . Esse ensinamento está fundamentado na teoria do intelecto apresentada por Aristóteles em "De Anima" III, 5, 430a 10 et seq. Contudo, para os filósofos de expressão árabe , a profecia é resultante de certas condições físicas e psíquicas determinadas pelo fluxo necessário das emanações, cuja teoria deriva da "Teologia Pseudo-Aristotélica", um tratado neoplatônico atribuído ao Estagirita que, durante a Idade Média, circulou amplamente nos ambientes filosóficos tanto dos judeus quanto dos muçulmanos. Na cosmovisão neoplatônica adotada por eles, o intelecto do profeta reflete a luz e o conhecimento divino derramado pelo fluxo emanatório do Ser primeiro no mundo celeste, composto pelas dez inteligências separadas, suas almas e esferas. No processo emanatório, a faculdade da imaginação do profeta recebe da última inteligência, o Intelecto Agente, as verdades dos preceitos positivos e culturais da religião, que a imaginação transforma em alegorias e símbolos a serem transmitidos para a humanidade. Maimônides faz da imaginação a pedra de toque de sua profetologia. To elaborate his prophetology, Maimonides uses concepts relating to Al-Fārābī and Avicenna's theories of the intellect which, in turn, are based on Aristotle's notions of the soul. Within this perspective, divine Revelation should be considered a natural fact within the totality of nature created by God. Understanding Revelation therefore means understanding it from a human standpoint, since the prophet ‒ despite being a figure who is set apart from the rest of humanity – is always a human being, with a human nature. Thus, the doctrine of prophecy ‒ central to "The Guide of the Perplexed" ‒ is elaborated based on human nature in light of the rational Greco-Arabic philosophy. The falāsifa – the Hellenizing Muslim philosophers – taught that prophecy is possible thanks to certain perfection of the human nature . This teaching is based on the theory of the intellect, as presented by Aristotle in "De Anima" III, 5, 430a 10 et seq. Therefore, for the philosophers of Arabic expression , prophecy is the result of certain physical and psychic conditions determined by the necessary flow of emanations, whose theory is derived from the "Pseudo-Aristotelian Theology", a Neoplatonic treatise attributed to the Stagyrite which, in the Middle Age, widely circulated in the philosophical milieu, among both Jewish and Muslim. In the Neoplatonic cosmic vision which they adopted, the prophet's intellect reflects the divine light and knowledge overflowing from the emanatory flow from the first Being in the celestial world, which is composed of the ten separate intelligences, their souls and their spheres. In the emanatory process, the prophet's faculty of imagination receives from the ultimate intelligence, the Active Intellect, the truths of the positive and cultural precepts of religion, which the imagination transforms into allegories and symbols to be transmitted to humanity. Maimonides makes the imagination the cornerstone of his prophetology. (shrink)

A filosofia política que se desenvolveu no mundo islâmico, entre os séculos IX e XII, apropriou-se de conceitos da filosofia grega, principalmente de Platão e de Aristóteles. A República e as Leis, de Platão, e a Ética Nicomaqueia, de Aristóteles, foram os textos que fundamentaram as concepções políticas dos filósofos de expres são árabe , desde as virtudes a serem buscadas individualmente até a ideia do melhor regime político. Com base nos textos gregos traduzidos para o árabe, esses filósofos delinearam (...) os objetivos da vida política e o modo como o regime político deveria ser estruturado para alcançá-los. A cidade ideal platônica é o paradigma a ser realizado. O tópico das qualidades essenciais ao soberano faz parte de uma longa tradição que remonta aos “espelhos dos príncipes” de origem persa; está presente também na tradição religiosa e no Direito islâmico. Dois grandes expoentes da filosofia de expressão árabe, Al-Fârâbî e Averróis, retomam o tópico das qualidades essenciais ao filósofo-rei, enunciado na República, e o adaptam a seu universo histórico. (shrink)

The plurality of discussions and the diversity with which the main ethical questions were approached permit the separation of relative theories elaborated in Islam into three distinct dimentions: religious morality, theological ethics and philosophical ethics. Religious morality was elaborated based exclusively on the precepts of the Koran, and on the teachings of the Tradition (Hadīth). This morality establishes the fundamentals to determine: a) the nature of what is correct, and of what is iniquous; b) that which is within the law (...) and divine power’s reach; c) the liberty, and the moral responsibility of each one. Among the thinkers who elaborated a theological ethic founded on the koranic precepts, and on the Tradition (Hadīth), making use of theological concepts, philosophical categories and, at times, inspirations coming from Sufism, Al-Ghazālī stands out as the most respected theologian of sunni Islam. Among the philosophers, Al-Fārābī, Avicenna, Avempace and Averroes made ample use of Nicomachean Ethics. As they sought to conciliate the teachings of the Koran, and of the Tradition (Hadīth) with philosophy, these philosophers found in the Aristotelian ethics the appropriate indications to realize the ideal model for human society. Miskawayh also stands out who, although did not elaborate any ethical system based on philosophical norms, proficuously utilized the Aristotelian and Platonic doctrines, and the works of Arab philosophers before him such as Al-Kindī, Al-Rāzī and Al-Fārābī. (shrink)

The small portion of philosophical work on global distributive justice that directly discusses particular agents, institutions or practices in global politics tends to focus on a narrow range of the existing set. The emphasis is chiefly on bilateral diplomacy or intergovernmental organisations, to the neglect of a variety of more recent forms of transnational governance, many of which incorporate non-state actors, have more limited membership, involve informal and dynamic structures, employ cooperative and reflexive methods for ensuring compliance, and operate largely (...) out of the public eye. This article considers how philosophers should conceive of distributive justice in relation to these neglected sites of transnational governance, using the International Organization for Standardization as an illustration. (shrink)

Background: The 21-item Nurses’ Moral Courage Scale was developed and validated in 2018 in Finland with the purpose of measuring moral courage among nurses. Objectives: The objective of this study was to make a Dutch translation of the Nurses’ Moral Courage Scale to describe the level of nurses’ self-assessed moral courage and associated socio-demographic factors in Flanders, Belgium. Research design: A forward–backward translation method was applied to translate the English Nurses’ Moral Courage Scale to Dutch, and a pilot study was (...) conducted to improve readability and understandability. A non-experimental, descriptive cross-sectional exploratory design was used to conduct a survey. Descriptive analysis was used. Participants: The data were collected from a convenience sample of 559 nurses from two hospitals in Flanders. Ethical considerations: Ethical approval was obtained from the university ethics committee, permission to conduct the study was obtained from the participating hospitals. Participants received a guide letter and gave their informed consent. Findings: The readability and understandability of the Dutch Nurses’ Moral Courage Scale were positively evaluated, and the scale revealed a good level of internal consistency for the total scale and all subscales. Nurses’ mean score of the 21-item Nurses’ Moral Courage Scale was 3.77. The total Nurses’ Moral Courage Scale score was associated with age, experience, professional function, level of education and personal interest. Discussion and Conclusion: The Nurses’ Moral Courage Scale was successfully translated to Dutch. The Flemish nurses perceived themselves as morally courageous, especially when they were in a direct interpersonal relationship with their patients. Acting courageously in ethical dilemmas that involved other actors or organizations appeared to be more challenging. The results strongly suggest the important role of education and ethical leadership in developing and supporting this essential virtue in nursing practice. (shrink)

Neste texto analisamos blogs da Internet como espaços educativos nos quais se produzem/constroem as identidades juvenis de indivíduos que buscam se inserir no grupo cultural conhecido como nerd/geek. Inseridos nos Estudos Culturais, na sua vertente pós-moderna e pós-estruturalista, valemo-nos da noção de Representação Cultural para analisar como as identidades são constituídas com a escrita/leitura de blogs disponibilizados na web. Destacamos que a forma como se dá o agrupamento dos jovens que escrevem/leem os blogs é efêmera e espontânea, baseada no prazer (...) de estar junto, no consumo de alguns itens e no estabelecimento de alguns laços afetivos momentâneos. Tal compartilhamento tem semelhança com outras “tribos” urbanas deste início de século XXI. Destacamos, também, que não estamos associando a juventude a uma faixa etária particular, mas, isto sim, a um estilo de vida fortemente ligado ao lazer e ao consumo. Os blogs analisados, ao colocarem em circulação representações de identidades nerd/geek, contribuem para a produção discursiva dessas mesmas identidades em função dos modos como os/as integrantes desse grupo partilham formas de apropriar-se de saberes diversos, de utilizar equipamentos tecnológicos, de consumir produtos comerciais e textos midiáticos. (shrink)

This article presents two different phenomenological paths leading from ego to alter ego: a Husserlian and a Merleau-Pontian way of thinking. These two phenomenological paths serve to disentangle the conceptual–philosophical underpinning of the mirror neurons system hypothesis, in which both ways of thinking are entwined. A Merleau-Pontian re-reading of the mirror neurons system theory is proposed, in which the characteristics of mirror neurons are effectively used in the explanation of action understanding and imitation. This proposal uncovers the remaining necessary presupposition (...) of a minimalized version of the Husserlian concept of pairing and its recent and improved version in terms of the intermodal system. This leads to a layered approach to the constitution of intersubjectivity. (shrink)

This contribution focuses on the topic of attention and sets forth the main points of Bernard Stiegler’s analysis of the interplay between capitalist consumer society, the destruction of attention and the consequences for individual and collective life. We look at how current digital technologies in service of the needs of the market are a major factor in the destruction of attention and discuss two counterforces that do not destroy but form attention: education and meditation. If life is what you fill (...) your attention with, then focusing or directing attention is one of the most valuable abilities for knowing how to live. Instead of letting our attention be hijacked by the market and the economic needs of neoliberal capitalism, being in charge of what happens to our attention may be a basic right that needs protection given the current conditions of the attention economy. (shrink)

This contribution focuses on one member in particular of the anthropocenic triad Earth – technology – humankind, namely the current form of human subjectivity that characterizes humankind in the Anthropocene. Because knowledge, desire and behavior are always embedded in a particular form of subjectivity, it makes sense to look at the current subjective structure that embeds knowledge, desire and behavior. We want to move beyond the common psychological explanations that subjects are unable to correctly assess the consequences of their current (...) technological lifestyle or unable to change their lifestyle because well-intended behavior is modified by factors such as laziness, lack of knowledge, seduction by convenience, etc. Instead, we will argue from a philosophical point of view that transcendental illusions play a central role in a contemporary account of subjectivity. Consumerism is considered as a means of not becoming a subject and framed in a profound ambivalence at the heart of our acting against better knowledge. We appeal to collective transcendental conditions of subjectivity in the Anthropocene in terms of illusions without owners – a term borrowed from Robert Pfaller’s work on interpassivity. Central in our account is the idea that illusions without owners are the conditions of possibility for the disconnection between knowledge and behavior – the characteristic par excellence of the Anthropocene. (shrink)

Several recent accounts claim that imagination is a matter of simulating perceptual acts. Although this point of view receives support from both phenomenological and empirical research, I claim that Jean-Paul Sartre's worry formulated in L'imagination (1936) still holds. For a number of reasons, Sartre heavily criticizes theories in which the sensory material of imaginative acts consists in reviving sensory impressions. Based on empirical and philosophical insights, this article explains how simulation theories of imagination can overcome Sartre's critique by paying attention (...) to the motor dimension of imagination. Intending to clarify the status of the sensory in imagination, a motor theory of imagination is presented in which the sensory component of imagination is interpreted in terms of anticipated sensory consequences of preparation for motor action. (shrink)

O artigo trata de uma crítica ao Programa de Educação para Todos, sob a organização do Banco Mundial, impõe um amplo programa de reestruturação dos sistemas nacionais de ensino, priorizando a universalização da educação básica. Esse ideário de educação tem sua gênese a partir da ascensão da burguesia ao poder, determinando um novo modo de produção: o sistema capitalista. Assim, a formação do trabalhador inclui aprendizagens úteis e adquiridas fora do trabalho. No caso brasileiro, as reformas educacionais constituem um pacto (...) social para impulsionar o desenvolvimento econômico e a redução da pobreza numa economia sustentável. (shrink)

Tradicionalmente, el patrimonio se ha relacionado con la educación histórica desde una perspectiva restrictiva que dejaba fuera a buena parte de las manifestaciones patrimoniales, entre ellas, las que se incluyen en el ámbito del patrimonio inmaterial. En este sentido, el presente trabajo se centra en la relación entre patrimonio inmaterial y pensamiento histórico dentro de la formación del profesorado de Educación Primaria. Desde el paradigma interpretativo se han analizado 27 propuestas didácticas de un total de 54 estudiantes del Grado de (...) Educación Primaria, con el propósito de conocer la percepción que poseen del uso del patrimonio inmaterial para trabajar los conceptos asociados al desarrollo del pensamiento histórico. Los datos obtenidos apuntan a la existencia de una alta consideración del patrimonio inmaterial para trabajar el pensamiento histórico en la Educación Primaria. (shrink)

O presente trabalho argumenta, a partir do filósofo Ludwig Wittgenstein, que o jogo de linguagem pode contribuir na discussão sobre educação. Objetivamos introduzir a percepção da linguagem como elemento inerente ao ser humano para abordar a relação sobre educação. Diante desse panorama, o trabalho discute as possibilidades dos jogos de linguagem, onde há regras que podem ser ou não as mesmas entre um jogo e outro. Jogar não significa ganhar, ter razão ou a verdade. Podemos jogar pelo prazer de inventar (...) um jogo ou para fazer valer argumentativamente nossa opinião. As considerações finais apontam para o desafio da pesquisa em educação, na disciplina de Paradigmas Filosóficos da Educação e provocam desafios na área da pesquisa filosóficoeducacional.Le présent travail argumente, à partir du philosophe Ludwig Wittgenstein, que le jeu de langage peut contribuer dans la discussion sur éducation. Nous objectivons introduire la perception du langage comme élement inhérant à l’être humain pour aborder le rapport sur éducation. Devant ce panorama, le travail discute les possibilités des jeux de langage, où il y a des règles qui peuvent être ou ne pas être les mêmes entre un jeu et l’autre. Jouer ne signifie pas vaincre, avoir raison ou la vérité. Nous pouvons jouer par le plaisir d’inventer un jeu ou pour faire valoir argumentativement notre avis. Les considérations finales objectivent pour le défis de la recherche en éducation, dans la discipline de Paradigmes Philosophique de la Éducation et causent des défis dans le domaine de la recherche philosofique-éducationale. (shrink)

C'est grâce à la tenue d'un congrès ­ non mixte ­ de femmes de la métallurgie, en 1978, que la condition des ouvrières réapparut comme préoccupation du syndicalisme brésilien contemporain. Ces congrès, ainsi que les campagnes de syndicalisation promues par les différents syndicats grâce à la création des premières sections féminines, permit l'inclusion des revendications des travailleuses parmi les thèmes de revendications salariales des syndicats. Le premier congrès des ouvrières de ..

The aim of this article is to focus on the body as instrument or means in performance-art. Since the body is no monolithic given, the body is approached in terms of its constitutive layers, and this may enable us to conceive of the mechanisms that make performances possible and operational, i.e. those bodily mechanisms that are implicitly or explicitly controlled or manipulated in performance. Of course, the exploitation of these bodily layers is not solely responsible for the generation of meaning (...) in performance. Yet, it is that what fundamentally /enables/ the generation of sense and signification in performance-art. To approach the body in terms of its layers, from body image and body schema to in-depth body, may partly answer the complexity at work in art performances, since these concepts enable us to consider, on a theoretical level, the body as represented object, as subject, as motor means for being-in-the-world, as origin of subjectivity and emotions, as hidden but most intimate place of impersonal life processes, as possibly distant image, as sensitive, fragile and plastic entity, as something we own and are owned by, as our most personal and yet extremely strange body. (shrink)

ABSTRACTAstrologers have exercised self-censorship throughout the centuries in order to fend off criticism. This was largely for religious reasons, but social, political, and ethical motivations also have to be taken into account. This paper explores the main reasons that led astrologers to increase censorship in their writings in the decades that preceded the Church’s regulations and offers some examples of this self-imposed restraint in astrological judgements.

The main suggestions and objections raised by Don Ihde and Charles Lenay to my ‘Technology and the body: the (im)possibilities of re-embodiment’ are summarized and discussed. On the one hand, I agree that we should pay more attention to whole body experience and to further resisting Cartesian assumptions in the field of cognitive neuroscience and philosophy of cognition. On the other hand, I explain that my account in no way presupposes the myth of ‘natural man’ or of a natural, delineated (...) body from before the fall into technology. (shrink)

This paper investigates the role of a pre-existing body-model that is an enabling constraint for the incorporation of objects into the body. This body-model is also a basis for the distinction between body extensions (e.g., in the case of tool-use) and incorporation (e.g., in the case of successful prosthesis use). It is argued that, in the case of incorporation, changes in the sense of body-ownership involve a reorganization of the body-model, whereas extension of the body with tools does not involve (...) changes in the sense of body-ownership. (shrink)

C'est grâce à la tenue d'un congrès ­ non mixte ­ de femmes de la métallurgie, en 1978, que la condition des ouvrières réapparut comme préoccupation du syndicalisme brésilien contemporain. Ces congrès, ainsi que les campagnes de syndicalisation promues par les différents syndicats grâce à la création des premières sections féminines, permit l'inclusion des revendications des travailleuses parmi les thèmes de revendications salariales des syndicats. Le premier congrès des ouvrières de...

Addressing fatigue is useful in a variety of scenarios and activities. Fatigue has recently been studied from a psychophysiological standpoint. As a result, the expression and impact of peripheral and central fatigue has been evaluated. Driving is one occupation where tiredness has disastrous consequences. BAlert is a smartphone app that approaches exhaustion with psychophysiological measures. More specifically, it evaluates the level of fatigue via heart rate variability data and the cognitive compromise via Stroop effect. The goal of this study is (...) to determine if there are gender differences in fatigue levels among professional drivers using the BAlert app. Statistically significant differences were found in the number of hours awake, in different parameters of HRV, in the level of stress, as well as in the cognitive response evaluated through the app. The results are discussed and their implications for the management of work fatigue are presented. (shrink)

This article argues for a more rigorous distinction between body extensions on the one hand and incorporation of non-bodily objects into the body on the other hand. Real re-embodiment would be a matter of taking things (most often technologies) into the body, i.e. of incorporation of non-bodily items into the body. This, however, is a difficult process often limited by a number of conditions of possibility that are absent in the case of ‘mere’ body extensions. Three categories are discussed: limb (...) extensions/prostheses, perceptual extensions/prostheses and cognitive extensions/prostheses. For each category, a distinction between extensions and incorporations is proposed, and the conditions of possibility for real incorporation are discussed. These conditions of possibility differ in each category, but in general they ask for radical or fundamental alterations not only in the motor and/or sensory or cognitive constitution of a human subject, but also in his or her subjective experience. (shrink)