Este trabalho visa mostrar a forma em que o filósofo Kant percebe o conceito de ciência e interage com ele na escrita da Crítica da Razão Pura, por essa razão, é necessário recorrermos a textos do período pré-crítico onde poderemos perceber como foi construído o conceito de ciência em Kant a partir daquilo que ele vivia no século XVIII. Assim, esse texto possui seis alíneas descritivas, quais sejam: a primeira norteia o leitor a entender o ponto de onde partimos e (...) o caminho a ser percorrido, seguido pela descrição do problema que envolve a ciência em suas nuances. A terceira alínea descreve a formação Kantiana, em sua historicidade, desde o que se estudava na Alemanha, seguido pela forma em que Kant apresenta o conceito de ciência como condição de possibilidade e a última aponta uma possibilidade de reflexão à luz daquilo que Kant entende sobre ciência. (shrink)

BackgroundScientific literature on posttraumatic growth after terrorist attacks has primarily focused on persons who had not been directly exposed to terrorist attacks or persons who had been directly exposed to them, but who were assessed few months or years after the attacks.MethodsWe examined long-term PTG in 210 adults directly exposed to terrorist attacks in Spain a mean of 29.6 years after the attacks. The participants had been injured by a terrorist attack or were first-degree relatives of people who had been (...) killed or injured by a terrorist attack. They completed diagnostic measures of emotional disorders and measures of PTSD and depression symptomatology, optimism, and PTG.ResultsMultiple regression analyses revealed gender differences and a positive linear relationship between PTG and cumulative trauma after the terrorist attack. Some PTG dimensions were significantly associated with PTSD symptomatology, these associations being linear, not curvilinear. However, PTG was not associated with depression symptomatology, diagnosis of emotional disorders, age, elapsed time since the attack, or optimism. In comparison with survivors assessed 18 years after the 1995 Oklahoma City bombing, Spanish victims of terrorism showed higher levels of appreciation of life, but lower levels of relating to others and spiritual change.ConclusionThe findings underscore the influence of gender on PTG and provide support to the hypothesis that some emotional distress may be a necessary condition of PTG. Future studies on PTG after terrorist attacks should take into consideration the characteristics of the terrorist attack itself and the contexts of violence and threat in which it occurred. The political, social, and cultural characteristics of the community affected by it and the profile and characteristics of other traumatic events suffered after the attack should also be taken into account in further research. (shrink)

En este artículo se ensaya, por un lado, un examen de la reflexión cartesiana sobre el concepto de sustancia –reflexión que cristaliza en una teoría difusa, dispersa en múltiples pasajes de su obra– subrayando sus puntos más problemáticos (aquellos sobre los cuales la filosofía postcartesiana del XVII se verá obligada a posicionarse, siempre críticamente), y, por otro, un análisis de la manera como la teoría que Descartes construye a propósito de dicho concepto hace plenamente visibles los principios fundamentales que gobiernan (...) la progresiva constitución de su metafísica: el creacionismo divino y las lógicas que éste implica (equivocismo y analogía). (shrink)

School tourism constitutes a source of learning to strengthen the cultural identity of students. The objective was to compare the development of school tourism in the educational institutions San Pedro Chanel and Carlos Augusto Salaverry. The Leiper space approach was used. The exhibition was constituted by 200 high school students and 20 teachers. The results show that there is statistically significant differences regarding the knowledge of the tourist resources of the province of Sullana. It was concluded that educational tourism (...) is a strategy that tries to bring the student closer to knowledge, awareness and assessment of tourist resources. (shrink)

Brian Cutter objected to the consequence argument due to its dependence on the principle that miracle workers are metaphysically impossible. A miracle worker is someone who has the ability to act in a way such that the laws of nature would be violated. While there is something to the thought that agents like us do not have this ability, Cutter claims that there is no compelling reason to regard miracle workers as metaphysically impossible. However, the paper contends that miracle workers (...) are indeed impossible according to well-known theories concerning the laws of nature. This result highlights the reliance of the consequence argument on a plausible premise, which is widely accepted by proponents of non-Humean views of laws. The paper also provides a way to explain away the intuition that miracle workers are possible, but this has the upshot that a recent, two-dimensional formulation of the consequence argument is unsound. (shrink)

Jacob (history, New School for Social Research) proposes that the science of the 17th and 18th centuries was eventually accepted because it was made compatible with larger political and economic interests. A celebration of the recently concluded 33 volume edition of the Collected works of John Stuart Mill, produced over a period of nearly 30 years, the last 20 under the guiding genius (and hand) of general editor Robson. Following a tributary history of the project itself, essays cover Mill's (...) career as a thinker and as a bureaucrat and public servant, exploring the effects of the various milieu--domestic, political, administrative, religious, and cultural--in which he moved. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

As descrições da flora brasílica efectuadas desde a chegada de Pedro Álvares Cabral traduzem não só as perplexidades do passado no reconhecimento de exemplares botânicos desconhecidos na Europa, mas essencialmente formas de intelegibilidade distintas sobre um mesmo objecto, cuja exploração ao longo dos últimos quatro séculos tem vindo a acompanhar o desenvolvimento da ciência.Os primeiros registos de plantas de Terras de Vera Cruz, efectuados no século XVI, apresentam-se como limitados tanto pela forma narrativa e descritiva então corrente como pela (...) subjectividade do seu redactor. Algumas das lacunas destas formas descritivas foram preenchidas pelo recurso a elementos gráficos que procuravam veicular informação mais precisa quantoàs espécies botânicas identificadas.No século XVIII a Botânica assumiu-se como disciplina autónoma, adoptando-se desde então uma nomenclatura que se viria a considerar como internacional e um sistema de “catalogação” dos mais diversos tipos botânicos conhecidos, ainda extensível a outros por descobrir nomeadamente em terras do Brasil. Este processo objectivo não se sobrepôs às restantes abordagens subjectivas, coexistindo na actualidade. The descriptions of Brazilian flora made since the arrival of Pedro Álvares Cabral express not only the perplexities of those times in recognising botanical species unknown in Europe, but manly distinct forms of intelligibility concerning a same object, whose exploration all long last four centuries follow closely the science rise.The first registers of the plants of Vera Cruz, dated from sixteen century, they were limited as much for the narrative and descriptive form current in those times, as for the subjectivity of its redactor. Some of the gaps of these descriptive forms had been filled by the resource of graphical elements, which tried to propagate precise information of the botanical species identified. In century XVIII Botanic assumed it self as a autonomous subject, adapting since then a terminology that it would come to consider as international and a system of cataloguing of the different botanical types, still extensible to others for discovering, namely in lands of Brazil. This objective process was not overlapped to the remaining subjective approaches, coexisting in the present time. (shrink)

This article explores the nature and theoretical import of a hitherto neglected class of fictions which we term ‘self-involving interactive fictions’. SIIFs are interactive fictions, but they differ from standard examples of interactive fictions by being, in some important sense, about those who consume them. In order to better understand the nature of SIIFs, and the ways in which they differ from other fictions, we focus primarily on the most prominent example of the category: video-game fictions. We argue that appreciating (...) the self-involving nature of video-game fictions is key to understanding various otherwise puzzling phenomena concerning the ways in which consumers respond to them. Video-game fictions are, however, far from being the only extant example of this class; and we suggest that the recent philosophical interest in video games would be better focused on the wider class of self-involving interactive fictions. (shrink)

In a time marked by the development of innovative treatments in healthcare and the need for health professionals to deal with resulting ethical dilemmas in clinical practice, this study was developed to determine the influence of the bioethics teaching on the moral competence of medical and nursing students. The authors conduct a longitudinal study using the Moral Competence Test extended version before and after attending the ethics curricular unit, in three nursing schools and three medical schools of Portugal. In this (...) questionnaire the participant is confronted with three ethical dilemmas and asked to evaluate arguments for and against the attitude of the main character. For both nursing and medical students, C-score was lower after the attendance of the ethics curricular units, with a statistically significant decrease in the total score for nursing students and a decrease not statistically significant for medical students. A multivariate analysis did not find any association between this decrease and gender, course, or age. The phenomenon of moral segmentation was observed, with better performance in the worker and judge dilemma, than in the doctor dilemma. These results highlight the need to reflect on the curricular strategies that can be implemented for health professionals to better develop moral competence and decision-making, allowing for the provision of humanized health care. (shrink)

Metaphysical anti-realism is a large and heterogeneous group of views that do not share a common thesis but only share a certain family resemblance. Views as different as mathematical nominalism—the view that numbers do not exist—, ontological relativism—the view that what exists depends on a perspective—, and modal conventionalism—-the view that modal facts are conventional—all are versions of metaphysical anti-realism. As the latter two examples suggest, relativist ideas play a starring role in many versions of metaphysical anti-realism. But what does (...) it mean for the existence of something to “depend on” a perspective, or for a modal fact to “depend on” a convention? We can distinguish between various dependence relations, giving rise to an array of drastically different forms of metaphysical anti-realism. This article offers a guided tour. I develop a systematic distinction between various forms of metaphysical anti-realism with a focus on the role of relativist ideas in this landscape. (shrink)

Preview: Almost twenty-five years have passed after the publication of Jacques Derrida’s 1996 seminal essay, “Faith and Knowledge: Religion at the Limits of Reason Alone,” one of the most important, but also most enigmatic post-secular texts of late modernity. Six articles in this issue are devoted directly to Derrida’s essay. The other two can also be read along them as dealing with broadly conceived post-secular issues. They all can be brought under the traditional heading of “faith and knowledge” – simultaneously (...) in recognition of Derrida’s title and in opening a wider perspective on fides et ratio today (a few decades after the famous 1994 Capri seminar on religion). Derrida participated in the seminar with his 2000 essay (Glauben und Wissen), on the same subject, along with the equally famous intervention of Jürgen Habermas. The main theme of Derrida’s take on the confrontation between fides and ratio is the analysis of the relation between modern philosophy/knowledge and modern religion/faith: a complex co-dependence which challenges Hegel’s conviction that philosophy had managed to sublate religion completely and allowed for the survival of its most valuable contents in a new rational form. Pace Martin Hägglund’s thesis, (according to which Derrida’s philosophy should be classified as “radical atheism” in the Hegelian vein), the essays in this volume present Derrida’s thinking on religion as far more ambivalent, leaning toward not so much atheism as radical iconoclasm which does not annul the idea of divinity, but rather hides it away from sight. (shrink)

Este Trabalho discute ações transgressoras didático-pedagógicas ao processo neocolonial no ambiente educacional formal, com o olhar à formação inicial, continuada e a pedagogia no chão da escola, inerentes à superação dos preconceitos, sutis ou não, ao fenótipo negro. Inicialmente rastreou-se, indício das boas práticas didático-pedagógicas, por uma revisão literária, ao se relacionar formação inicial continuada e práticas transgressoras de auto identificação étnico racial no chão da escola, ancorada externamente pelas lutas por uma sociedade e educação antirracistas. Importou sistematizar o processo (...) de silenciamento do fenótipo negro, indutor de subjetividades negras ainda escravizadas, por vezes simbolicamente, nos ambientes educacionais. Além de práticas didático-pedagógicas transgressoras, ao longo do tempo que apresentaram ou têm potencial para atenuação ou superação, segundo a literatura revisada do epistemicídio, conforme a amostragem considerada nos processos de auto identificação inicial e as possíveis identificações mais sólidas no longo prazo detectadas naquelas produções científicas levantadas. As discussões são precedidas pelos alicerces materiais e simbólicos do racismo estrutural, seguidos pelas ações inerentes à formação inicial e continuada, e práticas pedagógicas transgressoras ao neocolonialismo e racismo estrutural. Destaca-se a importância em divulgar os fazeres pedagógicos libertadores para um aquilombamento frente ao neocolonialismo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Desire of the Analysts: Psychoanalysis and Cultural CriticismVera J. Camden (bio)Desire of the Analysts: Psychoanalysis and Cultural Criticism. Ed. Greg Forter and Paul Allen Miller. New York: SUNY P, 2008. 258 pp.This collection takes up the uses of psychoanalysis for cultural studies in the new millennium. Its editors and contributors ask, “Where is psychoanalysis in contemporary thought?” At a time when the empirically based psychologies have long repudiated (...) the “talking cure” to the extent that the unconscious is not visible or easily measured, and when, on the other hand, psychoanalysis has been associated in the humanities with a radical political and social agenda, disappointed hopes for change have led many to throw the baby of psychoanalysis out with the bathwater of a utopian vision of transformation. The question now remains: “Whither psychoanalysis?” To answer this question (which is also a demand), the editors first acknowledge that the critique and curtailing of psychoanalytic thought in the cultural studies programs across the country in the last decade or so has been influenced by the works of Michel Foucault, his disciples, and the New Historicism. At the same time, they believe that the political, psychological, and moral dangers of embracing a knowing and cynical postmodernism that fosters hollow consumerism premised on modes of subjectivity that “neither ‘express’ interiority nor bear any relation to a lived past” are a real and present danger in contemporary life. “That the triumph of such a view has coincided with intellectuals’ renewed suspicion of psychoanalysis should, we believe, give us pause” (8). The essays that constitute the present volume thus insist on the persistence of the desire of the analyst: for knowledge of self and other, and by those who long for interpretive insight into interior lives and social places. The volume thus poses for its readers twin questions: “Why do we continue to desire psychoanalysis, and what should its role be in the cultural criticism of the new millennium?”This collection grew out of a conference organized around this question and thus reflects the varied but not necessarily interconnected papers offered in that setting. In an effort to provide some interconnections, the collection is divided into four sections grouped around the topics of psychoanalysis and the future of cultural criticism, collectivity, the author, and sexuality. The grouping does not, in my estimation, provide unity or coherence to the volume as a whole; nevertheless, each article emerges on its own terms as a strong contribution to the general field of psychoanalytic cultural criticism and critical theory. Henry Sussman’s “Psychoanalysis, Religion, and Cultural Criticism at the Millennium” provides an anchoring perspective to the volume, addressing with particular urgency the mutually transformative desire of and for analysis modeled on the transference/countertransference clinical encounter. This analogy [End Page 153] suggestively sets the stage for a like transformative intervention by the analyst in a cultural critique, while acknowledging that cultural studies provides the best interpretation and assessment of the ways that psychoanalysis operates historically and clinically in contemporary society. Sussman—and indeed many of the contributors—underscores the editors’ organizing declaration that since psychoanalysis derived from lived human experience it stands to reason that “analysis is both the product of and answer to suffering” (15).Thus it comes as something of a surprise that one of its editors, Greg Forter, in “F. Scott Fitzgerald, Psychobiography, and the Fin-de-Siecle Crisis in Masculinity,” locks the subject of psychoanalysis into a stranglehold with his presuppositions about the limits of history and the origins of psychoanalysis in the modern moment: “Because the theory and techniques of psychoanalysis were developed by analyzing modern men and women, psychoanalysis may be a theory of modern subjectivity rather than of subjectivity as such, and its mode of inquiry may be best suited to analyzing the phenomena of modernity” (148). Contrast this limiting and limited sense of the place of psychoanalysis in history (and the concomitant restriction of its utility expressed ironically in a volume with two major articles on premodern cultural texts!) to recent remarks in a new book by Christopher Bollas: “For thousands of years there has been an unconscious preconception of psychoanalysis. We [...] human beings [...] have been searching for... (shrink)

The key to understanding what is problematic about The Man's behavior lies in considering his inflexible attitude toward following a particular kind of rule: the construction instructions accompanying his various LEGO sets. The Man treats the LEGO instructions he is following—which clearly have, at best, the status of conventional, rather than moral, rules—in a manner fitting only for moral requirements. To understand the severity of The Man's mistake, people need only contrast his attitude with that of Emmet Brickowoski at the (...) start of The LEGO Movie. Emmet is largely to be pitied rather than blamed for his inflexible rule‐following behavior. By contrast, there is no indication that The Man's rule‐following behavior is in any way aimed, even unsuccessfully, at attaining some genuine good. Rather, The Man follows the rules merely because they are, well, the rules. (shrink)

Background The field of bioethics has evolved over the past half-century, incorporating new domains of inquiry that signal developments in health research, clinical practice, public health in its broadest sense and more recently sensitivity to the interdependence of global health and the environment. These extensions of the reach of bioethics are a welcome response to the growth of global health as a field of vital interest and activity. Methods This paper provides a critical interpretive review of how the term “global (...) health ethics” has been used and defined in the literature to date to identify ethical issues that arise and need to be addressed when deliberating on and working to improve the discourse on ethical issues in health globally. Results Selected publications were analyzed by year of publication and geographical distribution, journal and field, level of engagement, and ethical framework. Of the literature selected, 151 articles were written by authors in high-income countries, as defined by the World Bank country classifications, 8 articles were written by authors in low- or middle-income countries, and 13 articles were collaborations between authors in HIC and LMIC. All of the articles selected except one from 1977 were published after 1998. Literature on global health ethics spiked considerably from the early 2000s, with the highest number in 2011. One hundred twenty-seven articles identified were published in academic journals, 1 document was an official training document, and 44 were chapters in published books. The dominant journals were the American Journal of Bioethics, Developing World Bioethics, and Bioethics. We coded the articles by level of engagement within the ethical domain at different levels: interpersonal, institutional, international, and structural. The ethical frameworks at use corresponded to four functional categories: those examining practical or narrowly applied ethical questions; those concerned with normative ethics; those examining an issue through a single philosophical tradition; and those comparing and contrasting insights from multiple ethical frameworks. Conclusions This critical interpretive review is intended to delineate the current contours and revitalize the conversation around the future charge of global health ethics scholarship. (shrink)

This article deals with the feeling of strangeness in the human being. When it comes to being human, it is traditionally understood as beings containing reasons and emotions. Thus, to better understand the feeling of the foreigner, its context is analyzed on the perspective of humean moral sentimentalism and on the intertwining, proposed by Husserl, between the intellectual and affective spheres. From these philosophers one can see the convergence between the intellectual and affective spheres, as well as between reason and (...) emotion. Therefore, contemporary emotional theories bring an explanatory gain for understanding the feeling of the foreigner in the face of new environments and cultures, as both cognitive and non-cognitive elements are perceived. Therefore, Goldie and Husserl contribute to the analysis of the foreigner's feeling of strangeness in its various peculiarities. (shrink)

We are subject with consciousness. For this we have to have self-consciousness so that consciousness can exist. In this way, there is the possibility of self-knowledge of one's own mental states. Thus, the article aims at investigating the possibility of self-knowledge of one's own mental states, their applicability and consequences in relation to Kantian moral theory. Therefore, it reflects on how self-knowledge of one's own mental states and the characteristics of Kantian moral theory occur. Finally, there is the possibility of (...) moral responsibility for one's own mental states related to Kantian morality and the method of self-knowledge of the very action of the moral agent. (shrink)

"Held at the University of Toronto on 3-5 May 1973, honouring the bicentenary of James Mill's birth and the centenary of John Stuart Mill's death." Includes bibliographical references.

This article is about self-knowledge on one's own mental states. Considering human as rational beings, this study aims to problematize the position of subject in process of self-knowledge, as well as to realize the state of knowledge about self-knowledge. In this way, Richard Moran constitutes the method of transparency about the knowledge of one's own mental states. Such a method receives some criticism from the philosopher Quassim Cassam and the philosopher Brie-Gertler. In the same extent, both authors problematize some characteristics (...) of self-knowledge, in which criticism reaches some points studied by Brazilian philosophers, namely Paulo Farias, Waldomiro Silva Filho and André Abath. The latter two authors are based on Moran's methodology and thus constitute his reflections on conditions of daily life as well as the incomplete understanding of human beings. (shrink)

Some philosophers writing on the possibility of faultless disagreement have argued that the only way to account for the intuition that there could be disagreements which are faultless in every sense is to accept a relativistic semantics. In this article we demonstrate that this view is mistaken by constructing an absolutist semantics for a particular domain – aesthetic discourse – which allows for the possibility of genuinely faultless disagreements. We argue that this position is an improvement over previous absolutist responses (...) to the relativist's challenge and that it presents an independently plausible account of the semantics of aesthetic discourse. (shrink)

We show that in the Maxwell–Lorentz theory of classical electrodynamics most initial values for fields and particles lead to an ill-defined dynamics, as they exhibit singularities or discontinuities along light-cones. This phenomenon suggests that the Maxwell equations and the Lorentz force law ought rather to be read as a system of delay differential equations, that is, differential equations that relate a function and its derivatives at different times. This mathematical reformulation, however, leads to physical and philosophical consequences for the ontological (...) status of the electromagnetic field. In particular, fields cannot be taken as independent degrees of freedom, which suggests that one should not add them to the ontology. (shrink)

Self-knowledge is the cognitive ability of the agent to know his or her own mental states. There are several types of mental states, and there is a method for the knowledge of each type. The focus of this dissertation is on the knowledge of one‘s own beliefs. With this goal in mind, we present the empiricist and the rationalist approaches to the knowledge of one‘s own beliefs. Empiricist theories of self-knowledge proposes introspection as the method for the knowledge of one‘s (...) own beliefs. However, there are issues related to the phenomenology of belief – what it is like to believe that p? The best rationalist theories of self-knowledge proposes that an agent ―look outwards to constitute her own mind and her own belief. Our final question is about the relationship between knowledge of one‘s beliefs and rationality. Burge (2013) requires that, in order to be rational, one must have self-knowledge. We argue that the kind of rationality specified by Burge is too demanding. As agents in the realm of common life, we have incomplete understanding of our own doxastic mental states, but that is not a problem for the knowledge of our own beliefs as dispositions, since they does not come from rational deliberation; nevertheless, we are responsible and our beliefs as commitments. Both kinds of belief can be known by the transparency method. We conclude claiming that the transparency method is enough for the self-knowledge of doxastic mental state and ensuring the rationality of the agent. (shrink)

This article deals with self-knowledge of beliefs. There are several mental states with their own peculiarities. Desires, judgments, feelings, emotions and beliefs. The focus of the article is on the know-ledge of one’s beliefs. Self-knowledge has characteristics, namely, first-person authority, aprioristic character, cognitive-discriminative capacity, infallibility, omniscience, asymmetry between the first and third person and impossibility of misuse of the pronoun “I” (SILVA FILHO, 2013, p. 33, n.2). In the everyday realm of common sense, there is no doubt about the self-attribution (...) of beliefs, but concepts are not always used correctly, that is, there is an incomplete unders-tanding of one’s beliefs. However, does attributing rationality to the agent require knowledge of one’s beliefs? According to Coliva (2016), there are dispositional beliefs and as commitment. With respect to the first type of belief, the agent has no epistemic responsibility, with the second yes. Therefore, self-knowledge of doxastic beliefs as commit-ment requires rationality of the epistemic agent, because there is the epistemic responsibility of the rational agent. (shrink)

Resumo Apresentaremos neste artigo uma breve discussão acerca das influências do comunitarismo cristão na vida social e política brasileira. Trata-se de um ensaio exploratório. O objetivo é uma revisão bibliográfica sobre o tema. A partir daquilo que foi possível selecionar, tentamos elaborar algumas ideias, no sentido de apresentar, mesmo que sucintamente, tópicos que podem indicar a importância do comunitarismo cristão, tradição forte e influente não somente nas décadas de 1960 e 1970, mas que, sobretudo no atual contexto político, ainda desempenha (...) um papel central na sociedade brasileira. Recorte especial é a análise sobre as influências do comunitarismo nas ações da Igreja Católica, no Brasil. Assim, a Teologia da Libertação e as Comunidades Eclesiais de Base (CEBs) derivariam do pensamento comunitarista. Por fim, o comunitarismo cristão é apresentado como uma reação ao neoliberalismo, por priorizar "o valor inelutável da dignidade e da transcendência humana e uma resistência insuperável a deixar engolfar o destino humano em uma lógica mercantil, de individualismo possessivo. Essa tradição, em grande medida identificada com as posições hoje encarnadas pela CNBB, é responsável por vastas experiências de solidariedade entre os pobres e oprimidos brasileiros". Palavras-chave: Comunitarismo cristão; Igreja Católica; Ação social; Política; Movimentos sociais.This article discusses briefly the influences of Christian Communitarianism on Brazilian social and political life. It is an exploratory essay aimed at a bibliographical review of the subject. Based on what was possible to select, we tried to elaborate some ideas to present topics that may indicate the importance of Christian Communitarianism, a strong and influent tradition, not only in the 1960s and 1970s, but especially in the current political context, still playing a central role in Brazilian society. A special point is the analysis of the influences of Communitarianism on actions of the Catholic Church in Brazil. Thus, the Theology of Liberation and the Base Ecclesial Communities (BECs) could have derived from the communitarian thought. Finally, Christian Communitarianism is presented as a reaction against neoliberalism, as it gives priority to "the inestimable value of human dignity and transcendence and an insuperable resistance to let human destiny be engulfed by a mercantile logic of possessive individualism. This tradition, largely identified with the positions assumed by CNBB, is responsible for vast experiences of solidarity between the Brazilian poor and oppressed". Key words: Christian Communitarianism; Catholic Church; Social action; Politics; Social movements. (shrink)

Um dos principais problemas sociais da atualidade é o assustador crescimento de várias modalidades de crimes violentos em várias cidades brasileiras. O retrato atual da violência no Brasil pode ser assim exposto: crescimento da delinqüência urbana, com espantoso aumento dos homicídios em torno do tráfico de drogas nas grandes cidades; consolidação da criminalidade organizada, através de redes de tráfico internacional, tráfico de órgãos e seres humanos, máfias internacionais de contrabando e pirataria; aumento das violações de direitos humanos, comprometendo a ordem (...) social e política e, no campo, a explosão de conflitos motivados pela estrutura agrária concentradora e historicamente violenta. Como a religião, enquanto instrumento de coesão social, pode contribuir para a reversão dessa perversa onda de criminalidade e violência? É o que pretendemos apresentar. Palavras-chave: Religião; Violência urbana; Criminalidade; Coesão social; Doutrina Social da Igreja; Cultura da paz. ABSTRACT One of the main current social problems is the appalling growth of various kinds of violent crime in many Brazilian cities. The current portrait of violence in Brazil can be thus designed: the growth of urban delinquency, with a remarkable increase in the number of murders connected to drug traffic in big cities; the consolidation of organised crime, through nets of international traffic, organs and human beings’ traffic, international smuggling and piracy mafias; an increase in the violation of human rights, jeopardising social and political order; and, in the rural area, the explosion of conflicts motivated by an agrarian structure of concentration and historical violence. How can religion, as an instrument of social cohesion, contribute to revert that hideous wave of criminality and violence? This is our scope. Key words: Religion; Urban violence; Criminality; Social cohesion; Social doctrine of the Church; Culture of peace. (shrink)

Health care often involves ethically difficult situations that may disquiet the conscience. The purpose of this study was to develop a questionnaire for identifying various perceptions of conscience within a framework based on the literature and on explorative interviews about perceptions of conscience (Perceptions of Conscience Questionnaire). The questionnaire was tested on a sample of 444 registered nurses, enrolled nurses, nurses’ assistants and physicians. The data were analysed using principal component analysis to explore possible dimensions of perceptions of conscience. The (...) results showed six dimensions, found also in theory and empirical health care studies. Conscience was perceived as authority, a warning signal, demanding sensitivity, an asset, a burden and depending on culture. We conclude that the Perceptions of Conscience Questionnaire is valid for assessing some perceptions of conscience relevant to health care providers. (shrink)

Incest is a crime in most societies. In the United States, incest is punishable in almost every state with sentences going as far as 20 and 30 years in prison, and even a life sentence. Yet the reasons traditionally proffered in justification of criminalization of incest—respecting religion and universal tradition; avoiding genetic abnormalities; protecting the family unit; preventing sexual abuse and sexual imposition; and precluding immorality—at a close examination, reveal their under- and over-inclusiveness, inconsistency or outright inadequacy. It appears that (...) the true reason behind the long history of the incest laws is the feeling of repulsion and disgust this tabooed practice tends to evoke in the majority of population. However, in the absence of wrongdoing, neither a historic taboo nor the sense of repulsion and disgust legitimizes criminalization of an act. (shrink)

O artigo procura mostrar de que modo Heidegger pensa a poesia como essência da linguagem. Com esse intuito, tem por objetivo desenvolver a articulação entre poesia e linguagem, mostrando que, se a “matéria” da poesia é a linguagem, a linguagem, por sua vez, é, em sua essência, poesia. No desenvolvimento dessa questão, tomaremos Hölderlin como interlocutor privilegiado de Heidegger por mostrar, de modo exemplar, a poesia como tarefa de testemunhar o divino, que se realiza através do combate entre deuses e (...) homens. Nesse combate se realiza a tensão entre a essência e a não-essência da linguagem, entre o seu caráter divino e vulgar, que apresenta, por um lado, a poesia como a mais inocente das ocupações e, por outro lado, a linguagem como o mais perigoso dos bens. A linguagem é simultaneamente as duas coisas, sendo, por isso, em sua essência, um mistério. Heidegger pensa esse mistério a partir da relação entre dasein e ser. Nessa relação o ser encontra abrigo na linguagem, que testemunha o ser a partir do ser. Sendo aquele que testemunha, o dasein, contudo, não é o sujeito que possui a linguagem, mas aquele que pode testemunhar porque é obrigado a falar, a trazer para a palavra aquilo que quase o faz perder a língua, este que é o mais estranho, o mais inóspito de todos os hóspedes, o ser.: The article tries to show how Heidegger think the poetry as essence of language. To that end, aims to develop the relationship between poetry and language, showing that if the “matter” of poetry is the language, the language, in turn, is, in essence, poetry. In the development of this issue, we will take Hölderlin as a privileged interlocutor of Heidegger for show in an exemplary way, the poetry as task of witness the divine, which is realized through the fight between gods and men. In this fight takes place the tension between essence and non-essence of language, between his divine and vulgar character, which has, on the one hand, poetry as the most innocent of occupations and, on the other hand, the language as most dangerous of goods. The language is simultaneously both, and is therefore, in essence, a mystery. Heidegger thinks this mystery from the relationship between dasein and being. In this relationship, the being found shelter under the language that witness the being from being. Being that which witness, the dasein, however, is not the subject which has the language, but that which can witness because it is forced to speak, to bring for the word that almost makes you lose the language, this that is the strangest, the most inhospitable of all guests, the being. Keywords: Heidegger, Hölderlin, poetry, language, being. (shrink)

The present article tries to identify philosophical similar aspects in the investigation around the nature of the true knowledge through the criticism to the rhetorical sophistry in the texts of the speech “Against the Sophists ”, of Isocrates, and of dialog “ Phedro”, of Plato, articulating his perspectives so to find similar points in theirs respective examinations about what is understood like true knowledge, from the criticism that both thinkers do to the sophists who specialized in the development of the (...) political eloquence as well as to who contented himself with writing manuals of rhetoric. (shrink)

Interpretações históricas do percurso científico inicial de Skinner destacam as inovações teóricas, empíricas e instrumentais de seu esboço de uma ciência do comportamento. Apesar desse empenho historiográfico, um aspecto tem sido tratado de modo secundário na análise dessa fase da carreira de Skinner, a saber, os impactos dos contextos institucionais da universidade de Harvard nos rumos de sua trajetória e ciência. O objetivo deste artigo é investigar esse aspecto por meio da apreciação das práticas institucionalizadas dos Departamentos de Psicologia e (...) de Fisiologia Geral daquela universidade, e suas relações com a emergência da proposta científica de Skinner e suas peculiaridades teóricas e metodológicas. De acordo com nossa interpretação, singularidades dos primórdios da ciência skinneriana são compreendidas de modo mais amplo quando identificadas as condições institucionais que permitiram a Skinner se distanciar do mainstream da psicologia experimental estadunidense. Por fim, sugerimos que embora este estudo refira-se à história de um eminente cientista, em um momento e cenário histórico específicos, ele serve para ilustrar o papel de controles sociais, inerentes à prática científica, nos rumos da carreira de cientistas e suas produções intelectuais. Historical interpretations of the initial career of B. F. Skinner include theoretical and empirical innovations of his stub of a behavioral science. Despite this historiographical commitment, one aspect has been treated as secondary in the analysis of this phase of Skinner's career, namely, the impacts of institutional context of Harvard University. The purpose of this article is to explore this aspect through the analysis of the institutionalized practices of the departments of psychology and general physiology of that university, and its relations with the emergence of the scientific proposal of Skinner and its peculiarities. According to our interpretation, some singularities of this proposal are more broadly understood as institutional conditions that enabled Skinner to distance himself from the mainstream of American experimental psychology. Finally, we suggest that even though this study refers to an eminent scientist at a specific historical context, it offers the possibility to illustrate the role of social controls inherent to scientific practices in the course of scientific careers. (shrink)

O artigo analisa, a partir sobretudo do pensamento de Hannah Arendt, o desafio que representa para a política “viver junto”. Embora a expressão origine-se com o ensaísta francês Roland Barthes, o objetivo do artigo é quadruplo: (1) apresentar seu fundamento ontológico na condição humana ou existencial de “ser-com”, ou seja, de ser junto aos outros, pensada desde Martin Heidegger; (2) descrever seu sentido político pela conjugação entre isonomia e diferença na forma da pluralidade pela qual cada pessoa pode aparecer singularmente (...) em atos e palavras, de acordo com uma liberdade frente a quaisquer predeterminações; (3) demonstrar como a recente situação da pandemia de Covid-19 radicalizou o impasse de viver junto – e separado – em sociedade, particularmente no caso do Brasil, colocando em relevo uma dimensão coletiva da liberdade pela interdependência entre os seres humanos; e (4) apontar a importância da forma de governo da república, mas também os perigos da sua fragilização nas democracias contemporâneas no que se refere à dificuldade de responder – como viver junto? (shrink)

A collection of essays by an international team of scholars, _Archival Afterlives_ explores the posthumous fortunes of scientific and medical archives in early modern Britain. It demonstrates the sustaining importance of archival institutions in the growth of the “New Sciences.”.

Prilozhenie I. Chelovek v totalitarnom gosudarstve -- Prilozhenie II. Iz-pod glyb -- Prilozhenie III. Lenin i Bogdanov -- Prilozhenie IV. Voskresenie.