Resumo: O ingresso de estudantes surdos no ensino superior tem ampliado nos últimos anos, e com isso, a inclusão desses estudantes, passa a ser um desafio. Nesse sentido, objetivamos neste estudo analisar a sua inclusão no ensino superior em Portugal. O estudo compreende a trajetória de três estudantes surdos vinculados a duas instituições de ensino superior, e cuja comunicação se estabelece pela Língua Portuguesa. Como forma de levantamento de dados, foram realizadas entrevistas semiestruradas, nas modalidades presencial e por videoconferência. Salientamos (...) que a escolha pela língua oral utilizada durante a entrevista foi dos estudantes, uma vez que estes alunos utilizam na maior parte do seu tempo a Língua Portuguesa, na sua vertente oral e escrita. Os resultados apontam para a importância de repensar a oferta de ensino permeado pela presença da Língua Gestual Portuguesa (LGP) nas atividades acadêmicas tendo em conta as principais necessidades apontadas pelos estudantes que participaram neste estudo: a) presença do intérprete de LGP nas salas de aula; b) colaboração dos professores da educação superior; c) interações sociais na universidade, e d) inclusão de estudantes surdos, o que demonstra a importância de repensar as práticas inclusivas para estudantes universitários surdos nas Instituições que frequentam. Palavras-chave: Ensino Superior; Estudantes surdos; Inclusão. Deaf students in Higher Education in Portugal - a reflection on inclusion Abstract: The enrollment of deaf students in higher education has increased in recent years, and with that, the inclusion of these students, becomes a challenge. In this sense, we aim in this study to analyze its inclusion in higher education in Portugal. The study comprises the trajectory of three deaf students linked to two higher education institutions, and whose communication is established by the Portuguese Language. For data collection, semi-structured interviews were conducted, in person and by video conference. We emphasize that the choice of the oral language used during the interview was of the students, since these students use most of their time the Portuguese language, in its oral and written components. The results point to the importance of rethinking the teaching offer permeated by the presence of the Portuguese Sign Language (PSL) in academic activities taking into account the main needs pointed out by the students who participated in this study: a) presence of the PSL interpreter in the classroom; b) collaboration of higher education teachers; c) social interactions at the university, and d) inclusion of deaf students, which demonstrates the importance of rethinking inclusive practices for deaf students in the Institutions they attend. Keywords: Higher Education; Deaf students; Inclusion. Estudiantes sordos en Educación Superior en Portugal - una reflexión sobre su inclusión Resumen: La matrícula de estudiantes sordos en la educación superior se ha incrementado en los últimos años, y con ello, la inclusión de estos estudiantes, se convierte en un desafío. En este sentido, nuestro objetivo en este estudio es analizar su inclusión en la educación superior en Portugal. El estudio comprende la trayectoria de tres estudiantes sordos vinculados a dos instituciones de educación superior, cuya comunicación está establecida por la lengua portuguesa. Como medio de recopilación de datos, se realizaron entrevistas semiestructuradas, en persona y por videoconferencia. Destacamos que la elección del idioma portugués utilizado durante la entrevista fue de los estudiantes, ya que estos estudiantes utilizan la mayor parte de su tiempo el idioma portugués, en sus aspectos oral y escrito. Los resultados apuntan a la importancia de repensar la oferta docente permeada por la presencia de la Lengua de Signos Portuguesa (LSP) en las actividades académicas teniendo en cuenta las principales necesidades señaladas por los estudiantes que participaron en este estudio: a) presencia del intérprete LSP en las aulas; b) colaboración de profesores de educación superior; c) interacciones sociales en la universidad, y d) inclusión de estudiantes sordos, lo que demuestra la importancia de repensar las prácticas inclusivas para los estudiantes universitarios sordos en las Instituciones a las que asisten. Palabras clave: Educación superior; Estudiantes sordos; Inclusión. Data de registro: 15/04/2021 Data de aceite: 01/12/2021. (shrink)

Carla CANULLO Paco Editorial, Trad. Íris Fátima da Silva Uribe e Luis Uribe Miranda 2021 404 páginas. Jundiaí São, Brasil ISBN: 978-85-462-1999-5.

In this paper, I present two ways of conceiving a genealogical explanation of the concept of knowledge. The first one is through the epistemic state of nature hypothesis developed by Edward Craig, according to which knowledge is understood as a concept evolved from the concept of a good informant. After considering Craig’s project, I draw a parallel between this approach and Miranda Fricker’s value-laden account of the same concept. Then, I present and discuss Fricker’s social take on Craig’s genealogy, (...) in which she suggests that the notions of a good informant and of knowledge are necessarily dependent on the establishment of a credibility norm, and that this norm should be viewed as inherently political. Lastly, I defend an illustration, through Kristie Dotson’s work, of how both genealogical approaches could explain and offer solutions to failings in the normativity of our epistemic systems. (shrink)

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

Os anos que passamos na graduação geralmente costumam ser marcante em nossas vidas, afinal de contas, esses momentos formativos que compartilhamos com os colegas de curso e com os professores/as, ao longo de quatro anos, são fundamentais para nos tornarmos os profissionais que somos hoje. A leitura dos textos, as discussões em sala, as relações de afeto que construímos nesse período, o papo com os professores, a preparação e apresentação dos seminários, as madrugadas em claro fazendo os trabalhos das disciplinas, (...) as reflexões que guardamos na consciência após uma reunião dos grupos de estudo, as confraternizações que costumamos realizar no termino das disciplinas, isto é, todos essas vivências que um estudante universitário costuma ter marca de maneira definitiva a nossa história. E arrisco a dizer, sem receio de ser injusto, que essas experiências passam a ter um significado ainda maior quando nos tornamos efetivamente professores/as. (shrink)

'Os limites do sentido' pensa a semântica como um gesto de incluir no objeto da lingüística o sujeito, o mundo, a história, numa re-discussão permanente do corte saussereano.

La seule façon pour le Je de devenir singulier, c'est-à-dire de déployer la synthèse active des multiplicités qui le traversent, c'est la volonté de faire exister ce qui n'existe pas. Etre à la fois la terre et la mer et le navigateur, voilà le salut de l'âme qui s'étend, nous dit Deleuze. C'est cela la ligne de fêlure ascendante.

Despite the widely known Latin proverb, according to which about tastes it should not be discussed, concerning judgments of taste, we do dispute. However, based on what? If someone disagrees with our judgment, judging differently than us, we seek arguments to try to convince them otherwise. But by which arguments? The paper dwells on the issues about what underlies the arguments we use to justify our judgments of taste and how reliable these arguments are. From eighteenth-century philosophy to contemporary philosophy (...) of consciousness and mind, the aim here is to show that judgments of taste involve self-knowledge and that the question “how does it feel?”, at first glance simple, does not seem to be so easy to answer. (shrink)

GESTÃO DE RESÍDUOS SÓLIDOS EM MEGAVENTOS: ASPECTOS CONCEITUAIS.

In this paper I respond to three commentaries on Epistemic Injustice: Power and the Ethics of Knowing. In response to Alcoff, I primarily defend my conception of how an individual hearer might develop virtues of epistemic justice. I do this partly by drawing on empirical social psychological evidence supporting the possibility of reflective self-regulation for prejudice in our judgements. I also emphasize the fact that individual virtue is only part of the solution – structural mechanisms also have an essential role (...) in combating epistemic injustice. My response to Goldberg principally concerns my perceptual account of the epistemology of testimony, which I defend as being both well-motivated and best categorized as a species of non-inferentialism. I also explain its relation to the reductionism/non-reductionism contrast, and defend my resistance to casting it as any kind of default view. In response to Hookway, I contrast discriminatory with distributive forms of epistemic injustice, and defend the basic taxonomy I present in the book, which casts testimonial and hermeneutical injustice as the two fundamental discriminatory forms of epistemic injustice. (shrink)

This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...) likely to imitate the structures of social power. A phenomenon of epistemic injustice is explained, and the politicizing implication for epistemology educed. (shrink)

Background We investigated the personal philosophies of eight persons with a tetraplegic condition (four male, four female), all living in Sweden with a chronic spinal cord injury (SCI) and all reporting a good life. Our purpose was to discover if there is a philosophical mindset that may play a role in living a good life with a traumatic SCI. Methods Two rounds of in-depth qualitative interviews were performed by the same interviewer, a philosophical practitioner by training (de Miranda). The (...) second round systematically covered the following elements: bodily sense, sense of self, sense of belonging, sense of the possible, sense of purpose and philosophical sense. This six-step method developed by de Miranda is called SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Results All the interviewees, as a consequence of their trauma, reported having gone through a reinvention of themselves which implied questioning the meaning and purpose of their life in particular and life in general. A philosophical rather than realistic sense of the possible was abstracted toward teleological growth. All interviewees developed a sense of purpose based on self-interested altruism and solidarity with disabled peers. Conclusions To reinvent a good life with SCI, in addition to physical training and willpower, one needs to consider philosophical questions about the self and life, what Kant called the cosmic interests of reason: What may I hope? What must I do? What can I know? Our results indicate that we should, in the future, explore what the philosophical health approach may bring to rehabilitation processes in the months or years that follow the trauma. (shrink)

Returning to the famous prologue to the book Difference and Repetition, in which Gilles Deleuze points out that the time is approaching when it would not be possible to write a philosophy book as before, we will try to think about the deleuzian evocation of the need to adopt a new tone and new rules for the exercise philosophical. We believe that resuming this philosopher's appeal would launch us into the heart of deleuzian and deleuze-guattarian conception of philosophy as experimentation. (...) The author suggesting that a philosophical treatise should sound as much like a kind of detective novel as it does like science fiction. This excursion, we argue, would not only help us in the deleuzian and deleuzo-guattarian understanding of philosophy as experimentation, but would also make it possible to outline some clues about the role of the history of philosophy at the heart of this conception. (shrink)

Bernard Williams is a sceptic about the objectivity of moral value, embracing instead a qualified moral relativism—the ‘relativism of distance’. His attitude to blame too is in part sceptical. I will argue that the relativism of distance is unconvincing, even incoherent; but also that it is detachable from the rest of Williams's moral philosophy. I will then go on to propose an entirely localized thesis I call the relativism of blame, which says that when an agent's moral shortcomings by our (...) lights are a matter of their living according to the moral thinking of their day, judgements of blame are out of order. Finally, I will propose a form of moral judgement we may sometimes quite properly direct towards historically distant agents when blame is inappropriate—moral-epistemic disappointment. Together these two proposals may help release us from the grip of the idea that moral appraisal always involves the potential applicability of blame, and so from a key source of the relativist idea that moral appraisal is inappropriate over distance. (shrink)

The present article is a primary introduction to the semi-structured interviewing method SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Beyond grounding this new methodology theoretically (a work that is started here but will in the future necessitate several developments), the main motivation here is pragmatic: to provide the recent philosophical health movement with a testable method and show that philosophically-oriented interviews are possible in a manner that can be reproduced, compared, tested and used systematically with (...) a population that has received no training in philosophy. The SMILE_PH approach was conceived by the author during an ethically approved pilot study focused on the philosophy of life of persons living with spinal cord injury (SCI), with the intention of rectifying the epistemic obstacles generated by rationalist, Socratic or unstructured ways of in-depth interviewing. The six-step structure of the method is also inspired by hundreds of individual dialogue sessions with philosophical counselees, led by the author between 2018 and 2022: the SMILE_PH method progressively gathers phenomenological data about 1 – our bodily sense, 2 – our sense of self, 3 – our sense of belonging, 4 – our sense of the possible, 5 – our sense of purpose and 6 – our philosophical sense. (shrink)

When we hope to explain and perhaps vindicate a practice that is internally diverse, philosophy faces a methodological challenge. Such subject matters are likely to have explanatorily basic features that are not necessary conditions. This prompts a move away from analysis to some other kind of philosophical explanation. This paper proposes a paradigm based explanation of one such subject matter: blame. First, a paradigm form of blame is identified—‘Communicative Blame’—where this is understood as a candidate for an explanatorily basic form (...) of blame. Second, its point and purpose in our lives is investigated and found to reside in its power to increase the alignment of the blamer and the wrongdoer's moral understandings. Third, the hypothesis that Communicative Blame is an explanatorily basic form of blame is tested out by seeing how far other kinds of blame can reasonably be understood as derivative, especially in respect of blame's point and purpose. Finally, a new and quasi-political worry about blame is raised. (shrink)

Grounded in ideas about sense-making and whole-person care with a long intellectual heritage, the movement for Philosophical Health—with its specific conceptions of philosophical care and counselling—is a relatively recent addition to the ongoing debate about understanding better the perspectives of patients to improve health practice. This article locates the development of this movement within the context of broader discussions of person-centred care (PCC), arguing that the approach advocated by defenders of philosophical health can provide a straightforward method for implementing PCC (...) in actual cases. This claim is explained and defended with reference to the SMILE_PH method created by Luis de Miranda (Sense-Making Interviews Looking at Elements of Philosophical Health), an approach recently trialled convincingly with people living with traumatic spinal cord injury. (shrink)

São poucos os professores/as que podemos dizer que a sua história de vida se confunde literalmente com a história de um determinado curso. Que sabe contar com riqueza de detalhes as mudanças arquitetônicas que o prédio sofreu, como se deu o início do curso, quem eram os professores/as, qual era o nome das disciplinas do antigo currículo, bem como das transformações pedagógicas e curriculares realizadas ao longo da história para que ele se tornasse aquilo que ele é hoje. Não é (...) fácil encontrarmos alguém no presente que continua a manter viva a memória cristalina de um passado pouco documentado. Sem nenhuma dúvida, existem poucos professores e professoras na Universidade Federal do Piauí que possuem o privilégio de serem esse “contador de histórias” do curso que trabalham, que possuem uma vivência longa com a instituição. No caso do curso de Filosofia da UFPI, este docente possui nome e sobrenome: Gerson Albuquerque de Araújo Neto. (shrink)

Nós, seres humanos, somos a única espécie viva da face da terra que literalmente somos submetidos a um processo de instrução formal. E dentro desta amplo processo de formação cultural que experienciamos intensamente ao longo da nossa trajetória existencial - desenhada por meio dos traços intersubjetivos que estabelecemos com as instituições educacionais que contribuíram efetivamente para que nos tornássemos aquilo que somos do ponto de vista intelectual, afetivo, moral e profissional - arrisco a dizer que, todos nós, de algum modo, (...) guardamos no reinado da memória a lembrança potente e afetuosa de um educador ou educadora que marcou de maneira significativa a nossa vida. (shrink)

Resumo : O presente artigo objetiva investigar o tema cultura da paz no contexto das novas tecnologias. Não obstante os meios de comunicação exponham as diversas faces da violência, o fato é que se está vivendo, em todos os cantos do mundo, um período de muito interesse, criatividade e empenho na luta pela paz. Para explicitar isso, o texto buscará articular quatro pontos: 1) estabelecer a questão fundamental da educação e da cultura da paz , discernindo seu objetivo e escopo (...) fundamental; 2) delinear a habilidade fundamental a ser desenvolvida no processo de educação para a paz, a formação da competência comunicativa; 3) descrever as características fundamentais da metodologia da educação para a paz: a formação de comunidade, o espaço do debate e a ação para a paz; 4) relacionar, finalmente, esses aspectos da educação para a paz com as novas tecnologias. Palavras-chave : Educação. Paz. Tecnologias. Justiça. Direitos humanos.: The present paper aims to research into the theme of the culture of peace in the context of the new technologies. Although the means of communication expose the several faces of violence, the fact is that we are living everywhere in the world a period of great interest, creativity and commitment to the struggle for peace. In order to demonstrate this the text will try to articulate four points: 1) to establish the fundamental question of education and the culture of peace distinguishing its objective and fundamental scope; 2) to delineate the fundamental ability to be developed in the process of education for peace, the formation of communicative competence; 3) to describe the fundamental charac-teristics of the methodology of education for peace: the formation of community, the place of the debate and the action for peace; 4) finally, to link these aspects of education for peace to the new technologies. Keywords : Education. Peace. Technologies. Justice. Human rights. (shrink)

I shall first briefly revisit the broad idea of ‘epistemic injustice’, explaining how it can take either distributive or discriminatory form, in order to put the concepts of ‘testimonial injustice’ and ‘hermeneutical injustice’ in place. In previous work I have explored how the wrong of both kinds of epistemic injustice has both an ethical and an epistemic significance—someone is wronged in their capacity as a knower. But my present aim is to show that this wrong can also have a political (...) significance in relation to non-domination, and so to freedom. While it is only the republican conception of political freedom that presents nondomination as constitutive of freedom, I shall argue that non-domination is best understood as a thoroughly generic liberal ideal of freedom to which even negative libertarians are implicitly committed, for non-domination is negative liberty as of right—secured non-interference. Crucially on this conception, non-domination requires that the citizen can contest interferences. Pettit specifies three conditions of contestation, each of which protects against a salient risk of the would-be contester not getting a ‘proper hearing’. But I shall argue that missing from this list is anything to protect against a fourth salient threat: the threat that either kind of epistemic injustice might disable contestation by way of an unjust deflation of either credibility or intelligibility. Thus we see that both testimonial and hermeneutical injustice can render a would-be contester dominated. Epistemic justice is thereby revealed as a constitutive condition of non-domination, and thus of a central liberal political ideal of freedom. (shrink)

Through several historical case studies from the last 300 years, Luis de Miranda shows how the phrase 'esprit de corps' acts as a combat concept with a clear societal impact. He also reveals how interconnected, yet distinct, French, English and American modern intellectual and political thought is.

Moral intensity theory is used to explain how characteristics of moral issues affect ethical decision-making. According to moral intensity theory, individuals and firms will make more ethical decisions when moral intensity is present, such as greater negative consequences, including harm to customers. However, evidence suggests this does not always happen in crisis situations. For example, Fisher Price waited until 30 babies died before recalling its Rock’n Play Sleeper in 2019. In this article, the concept of immoral entrenchment is introduced to (...) address how crises affect the expected firm responses to morally intense ethical issues. Immoral entrenchment suggests that firms experience threat-rigidity responses to crises that lead to collective moral disengagement. Immoral entrenchment results in firms’ denial of responsibility and unethical behavior, instead of ethical behavior, in the face of highly negative consequences. The study in this article tests immoral entrenchment in the context of the speed to recall 843 consumer products. Supplemental qualitative evidence illustrates the collective moral disengagement dimension of immoral entrenchment. Contributing to the literature on ethics and crisis, the findings demonstrate that crises can generate immoral entrenchment in firms, which reverses the expected ethical response of those firms to issues with high moral intensity. (shrink)

Taking on topics from pornography and prostitution to female genital mutilation, from womens magazines and marriage to sexual violence, contributors in this collection argue that the kind of liberal feminism currently rising to prominence does little to challenge the status quo.

There are two kinds of forgiveness that appear as radically different from one another: one presents forgiveness as essentially earned through remorseful apology; the other presents it as fundamentally non-earned—a gift. The first, which I label Moral Justice Forgiveness, adopts a stance of moral demand and conditionality; the second, which I label Gifted Forgiveness, adopts a stance of non-demand and un-conditionality. Each is real; yet how can two such different responses to wrongdoing be of one and the same kind? This (...) paper explains how, by showing that the basic role each plays in moral-social life is the same; and that one is conceptually and therefore historically prior to the other. The result is pluralism, with each kind of forgiveness represented as distinctive in both its psychology and its normativity; and yet an ordered pluralism—with Moral Justice Forgiveness revealed as the root kind, and Gifted Forgiveness a culturally contingent iteration. (shrink)

The concept of ‘the Canadian identity’ is a topic which has received much attention in recent decades, stimulating discussions on the topic of what makes a Canadian a Canadian? Today, being Canadian might suggest a love of hockey and poutine. However, a century ago, being “Canadian” was an emphasis on adapting or conforming to British norms. This paper will focus on one important theme in debates around ‘Canadianization’, specifically its reflection over time in the domestic structure of the early Ukrainian (...) settlers. Canadian identity studies can especially benefit from this trace of identity formation, by its application to a broader, multi-ethnical context. (shrink)

Autoscopic phenomena are complex experiences that include the visual illusory reduplication of one’s own body. From a phenomenological point of view, we can distinguish three conditions: autoscopic hallucinations, heautoscopy, and out-of-body experiences. The dysfunctional pattern involves multisensory disintegration of personal and extrapersonal space perception. The etiology, generally either neurological or psychiatric, is different. Also, the hallucination of Self and own body image is present during dreams and differs according to sleep stage. Specifically, the representation of the Self in REM dreams (...) is frequently similar to the perception of Self in wakefulness, whereas in NREM dreams, a greater polymorphism of Self and own body representation is observed. The parallels between autoscopic phenomena in pathological cases and the Self-hallucination in dreams will be discussed to further the understanding of the particular states of self awareness, especially the complex integration of different memory sources in Self and body representation. (shrink)

Groups engage in epistemic activity all the time--whether it be the active collective inquiry of scientific research groups or crime detection units, or the evidential deliberations of tribunals and juries, or the informational efforts of the voting population in general--and yet in philosophy there is still relatively little epistemology of groups to help explore these epistemic practices and their various dimensions of social and philosophical significance. The aim of this book is to address this lack, by presenting original essays in (...) the field of collective epistemology, exploring these regions of epistemic practice and their significance for Epistemology, Political Philosophy, Ethics, and the Philosophy of Science. (shrink)

We gain information from collective, often institutional bodies all the time—from the publications of committees, news teams, or research groups, from web sites such as Wikipedia, and so on—but do these bodies ever function as genuine group testifiers as opposed to mere group sources of information? In putting the question this way I invoke a distinction made, if briefly, by Edward Craig, which I believe to be of deep significance in thinking about the distinctiveness of the speech act of testimony. (...) The distinction is that between somebody’s functioning as a ‘good informant’ and their functioning merely as a ‘source of information’. The difference between these has, as he remarks, a crucial ethical aspect: What I have in mind is the special flavour of situations in which human beings treat each other as subjects with a common purpose, rather than as objects from which services, in this case true belief, can be extracted. In this paper I shall try to bring out the distinctive nature of the role of good informant in a way that helps to clarify what is at stake in asking whether there can be group testimony in the sense of genuinely collective testimony—that is to say, where the group testifier is a collective and not merely a sum of individuals testifying in one or another form of aggregated chorus. (shrink)

The dual aim of this article is to reveal and explain a certain phenomenon of epistemic injustice as manifested in testimonial practice, and to arrive at a characterisation of the anti–prejudicial intellectual virtue that is such as to counteract it. This sort of injustice occurs when prejudice on the part of the hearer leads to the speaker receiving less credibility than he or she deserves. It is suggested that where this phenomenon is systematic it constitutes an important form of oppression. (...) [ABSTRACT FROM AUTHOR]. (shrink)

My main goal in this paper is to vindicate Hume’s belief that morality is exclusively a matter of sentiment, when it is apparent that the reflective or general perspective necessary to making a moral judgment requires reason. My solution to the supposed inconsistency is to show that reason is understood in two ways: in the preliminary understanding, reason is opposed to sentiment; in the final understanding, reason is actually reduced to sentiment, or explained away in favor of it. In this (...) final sense, when reason affects morality, it consists in bringing to the mind imaginary sensations and sentiments to which we react sympathetically. (shrink)

Neste ensaio, pressuponho que, enquanto no Tratado da Natureza Humana (1739-40) Hume apresenta-se exclusivamente como investigador newtoniano, em sua obra posterior, a partir dos Ensaios Morais e Políticos (1741-42), numa evolução que culmina na História da Inglaterra, ele passa a se considerar um moralista, procurando não apenas compreender, mas também promover a virtude e felicidade. Com essa intenção, Hume confere uma posição central ao conceito de ‘simpatia’ que assume um importante papel, em primeiro lugar, na constituição das sociedades humanas; em (...) segundo lugar, na educação moral dos indivíduos; em terceiro, no estudo dos fenômenos históricos e sociais. Concomitantemente, ocorre uma evolução no conceito de ‘história’ e suas relações com a filosofia, observando-se que, após o Tratado, além de laboratório da ciência da mente, a história torna-se também exercício de avaliação moral (Hume contempla o passado como espectador desinteressado, mas dotado de simpatia) e prática retórica (no presente, Hume procura suscitar uma resposta sentimental, afinada a seu ideal de sociedade moderna). Desse modo, esboça-se, na ciência moral humeana, uma dimensão normativa que aprofunda o naturalismo e responde ao ceticismo, ao se constituir num programa de refinamento da sensibilidade e descoberta das condições propícias à virtude. (shrink)

For many autistic performers in arts and entertainment, the stage can be an important site of self-advocacy and creative expression. Whereas everyday social interactions may be unpredictable, being onstage can allow autistic performers to work from a script and anticipate audience responses. This article explores the affordances and challenges of performance for young autistic adults in Canada through interviews with four autistic performers. While solo performance was the focus, participants discussed the creative employment of diverse media platforms, from the stage (...) to screenwriting and children’s books, and emphasized the need for autistic people to be involved in all creative realms. This research follows a Critical Disability Studies framework which challenges deficit models of autism, “supercrip” tropes, and narratives of overcoming autism. While one participant noted being uncomfortable with the sense that they were a source of inspiration for non-autistic audiences, each found it encouraging that autistic audiences relate to their work and might be motivated to participate in similar forms of self-advocacy; in particular, they noted the value of performance in building confidence. As previous CDS literature is wary of disability as spectacle, this research provides insight into how young autistic adults use their work onstage and behind the scenes to promote and perform self-advocacy. (shrink)