A questão da clareza e objetividade dos critérios utilizados na avaliação e interpretação dos testes psicológicos é uma das preocupações dos profissionais da Psicologia que trabalham com a avaliação psicológica. O objetivo deste trabalho consistiu em verificar em que medida os critérios de avaliação..

While firms' engagement with Corporate Social Responsibility has been associated with positive performance impacts, little is known about the incorporation of the United Nations 2030 Agenda into business practices. Precisely, although the literature suggests that firms are pursuing the Sustainable Development Goals (SDGs), there are limited insights on their strategy to implement them in the context of developing countries. To address this gap, we conducted a comprehensive large-scale investigation of 2030 Agenda adoption by Brazilian companies. Accordingly, the analysis of our (...) multicase study reveals (1) variations on the business opportunities brought by the SDGs depending on the firm position in the value chain, (2) which SDGs and target stakeholders are addressed through corporate policies and practices, (3) the different ways firms embrace the SDGs to pursue ambidexterity. Our findings clarify how firms in the developing countries interpret the institutional pressures and assemble their internal resources to respond to the SDGs challenges. Boundary conditions and policy implications are further discussed. (shrink)

Trata-se de abordar a concepção dworkiniana de dignidade humana a partir de sua obra Domínio da Vida. O intuito deste texto é delimitar conceitualmente sua concepção de dignidade humana para, posteriormente, analisar a importância dessa concepção para a solução de problemas de ordem prática, tais como o aborto e a eutanásia.

A partir da fenomenologia, os textos que compõem esta obra pretendem apresentar questões como a popularização da Biomedicina, as experiências do viver com HIV/AIDS e de recomposição do cotidiano após situações de violência sexual e reflexões sobre habilidades sensoriais na contemporaneidade. Apresenta dois capítulos que buscam tratar do Candomblé e os processos de autoidentificação e orientação das relações pessoas e orixás.

Sterilisation is the most desired method of contraception worldwide. In 1996, the Brazilian Congress approved a family planning law that legitimised female and male sterilisation, but forbade sterilisation during childbirth. As a result of this law, procedures currently occur in a clandestine nature upon payment. Despite the law, sterilisations continue to be performed during caesarean sections. The permanence of the method is an important consideration; therefore, information about other methods must be made available. Tubal sterilisation must not be the only (...) choice. We argue that review of this restriction will not contribute to the increase in caesarean sections but will allow for greater sterilisation choice for men and women. (shrink)

A partir de uma análise crítica do conceito de eudaimonia aristotélica, almeja-se compreender qual é o fim aos quais todas as nossas ações tendem e como podemos alcançá-lo. Para isso, utilizar-se-á como fio condutor desta pesquisa a analise do livro I da obra Ética a Nicômaco de Aristóteles, delineando os elementos que permeiam o problema da ação virtuosa, tais como o conceito de virtude, felicidade e alma.

O objetivo desse artigo é discutir a possibilidade de uma morte feliz, e consequentemente, uma vida feliz a partir da interpretação dos pilares filosóficos de Albert Camus, a saber: o absurdo e a revolta. Enquanto o absurdo diz respeito ao confronto da irracionalidade do mundo com o desejo de clareza e racionalidade que se encontra no homem, a revolta está vinculada ao desejo inconsciente de uma moral que denominamos de moral antiteísta ou moral de atitude por mover-se consciente no âmbito (...) das ações concretas, nascidas do sentimento da absurdidade do mundo frente à morte e o sofrimento. Testaremos, ao final, a viabilidade dessa moral antiteísta promover uma morte feliz para quem sofre e uma vida feliz, apesar de todo sofrimento, para aquele que se depara com a morte do outro. Para isso, utilizaremos como fios condutores as obras de Albert Camus: O Mito de Sísifo e A peste. (shrink)

As transformações a que as cidades estão sujeitas têm suscitado um discurso ambivalente sobre a cidade, um discurso que tem desenhado, não raras vezes, os seus limites na própria delimitação do espaço físico urbano. No entanto, não devemos esquecer que a revitalização da vida comunitária deverá considerar outras dimensões, compreendendo os patrimónios político, social, arquitectónico e urbanístico. Acima de tudo, a cidade contemporânea de carácter multicultural requer uma renovada urbanidade do pensamento.Propomos, então, uma abordagem que tentará, pela partilha cruzada da (...) arquitectura, do urbanismo e da filosofia, superar um entendimento estritamente utilitário da cidade, de modo a provocar e informar as novas políticas urbanísticas e os seus modelos de gestão, em ordem à civilidade, procurando reforçar o que une os saberes e não o que os separa. (shrink)

Several countries maintain universal health coverage, which implies responsibility to organize delivery formats of healthcare services and products for citizens. In Brazil, the health system has a principle of universal access for more than 30 years, but many deficiencies remain and the country observes a day practice for those seeking judicial decisions to determine provision of healthcare.

This chapter argues that the Covid-19 pandemic has exposed the limits of the mainstream individualistic notion of resilience and, in light of these limits, it advances a new, relational notion of the concept of resilience that contributes to the individuals’ well-being and takes into consideration the role of systemic inequality. The first half of the paper argues that the individualistic notion is flawed in two ways: i) it can foster ill-being because it is cognitively taxing, and ii) it discounts systemic (...) inequality because it transfers the responsibility of any achievement and failure onto the single individual without regard for conditions of oppression. The second half of the paper reconceptualizes the concept of resilience as a relational notion that takes into account structural support as well as conditions of oppression and marginalization. According to this latter notion of resilience, the chapter argues that oppression, lack of material conditions, or lack of structural support are elements that can impact the appropriateness of calls to be resilient. A relational notion of resilience fosters well-being because it puts the collective community at the center (instead of the individual) and it takes into consideration material conditions and structural injustices. (shrink)

O objetivo do presente texto é apresentar algumas das críticas que Origens do Totalitarismo de Hannah Arendt recebeu e as discussões que suscitaram, demonstrando as dificuldades de compreender o sistema totalitário e a novidade que a interpretação de Arendt gerou. Entre os principais críticos estão Raymond Aron, Waldemar Gurian, Kurt Blumenfeld, Eric Voegelin e Karl Jaspers. Serão apresentadas algumas das críticas para, em seguida, estabelecer a discussão a partir da argumentação contida nos textos de Arendt. Serão utilizadas como principais referências (...) as obras de Arendt Origens do Totalitarismo e A condição humana, os textos “Compreensão e política”, “Sobre a natureza do totalitarismo: uma tentativa de compreensão”, “A tradição e a época moderna”, “O conceito de história: antigo e moderno”, “Que é autoridade” e “Uma réplica a Eric Voegelin”. Também serão utilizadas as cartas de Arendt com Karl Jaspers e Kurt Blumenfeld e alguns dos textos dos críticos. As biografias sobre Arendt de Elizabeth Young-Bruehl, Sylvie Courtine-Dénamy e Laure Adler e textos de Odílio Alves Aguiar e Daiane Eccel serão utilizadas como fontes importantes. Concluiu-se que Arendt desafiava a compreensão ao não simplesmente descrever os acontecimentos, mas ao realizar aquilo que acreditava ser a própria filosofia, um exercício de pensamento. (shrink)

Na ausência de uma teoria explícita da justiça, em Arendt, iremos abordar o assunto através de um desvio: tomaremos os campos de concentração como ponto de partida; abordaremos os conceitos de mal radical e banalidade do mal; e mostraremos que, nessa autora, o antídoto para a injustiça reside na concepção de justiça significando julgamento e não ao modo pensado pela tradição: virtude e valor. Essa discussão se dá dentro da tentativa arendtiana de recuperar o sentido originário da política, o mundo (...) comum, esteio da condição humana na qual a diversidade e a pluralidade são requisitos para novos começos, novas instituições, novos atos de liberdade. Utilizaremos, prioritariamente, para balizar a nossa reflexão, além da obra de Hannah Arendt, os livros Justiça em tempos sombrios, de Cristina Ribas e Hannah Arendt e a banalidade do mal, de Nádia Souki. (shrink)

World-renowned specialists in contemporary critical theory address the recent crises and transformations of the global political and economic order.

This book explores how individual actions coordinate to produce unintended social consequences. In the past this phenomenon has been explained as the outcome of rational, self-interested individual behaviour. Professor Bicchieri shows that this is in no way a satisfying explanation. She discusses how much knowledge is needed by agents in order to coordinate successfully. If the answer is unbounded knowledge, then a whole variety of paradoxes arise. If the answer is very little knowledge, then there seems hardly any possibility of (...) attaining coordination. The solution to coordination and cooperation is for agents to learn about each other. The author concludes that rationality must be supplemented by models of learning and by an evolutionary account of how social order can persist. (shrink)

In this essay, I analyze the cosmopolitan project for a new international order that Habermas has articulated in recent publications. I argue that his presentation of the project oscillates between two models. The first is a very ambitious model for a future international order geared to fulfill the peace and human rights goals of the UN Charter. The second is a minimalist model, in which the obligation to protect human rights by the international community is circumscribed to the negative duty (...) of preventing wars of aggression and massive human rights violations due to armed conflicts such as ethnic cleansing or genocide. According to this model, any more ambitious goals should be left to a global domestic politics, which would have to come about through negotiated compromises among domesticated major powers at the transnational level. I defend the ambitious model by arguing that there is no basis for drawing a normatively significant distinction between massive human rights violations due to armed conflicts and those due to regulations of the global economic order. I conclude that the cosmopolitan goals of the Habermasian project can only be achieved if the principles of transnational justice recognized by the international community are ambitious enough to cover economic justice. (shrink)

In his book The Future of Human Nature, Habermas argues against the moral and legal permissibility of any future practices of genetic human enhancement as well as against current practices such as embryonic research or preimplantation genetic diagnosis. After analyzing the core of Habermas’s argument against positive eugenics, I argue that his attempt to derive a principle of abstention under uncertainty from the principle of counterfactual consent assumes that non-interference is the proper default norm in the absence of consent. Yet, (...) this cannot be a plausible default norm for parental relationships. Moreover, since Habermas agrees that the no-harm principle justifies negative eugenics, once technical possibilities of genetic manipulation become available, non-interference becomes as much in need of normative justification as interference. I conclude that if our normative innocence regarding positive eugenics must be lost for the sake of negative eugenics, then it is an innocence well lost. (shrink)

The Meno is often interpreted as an illustration of Plato’s decision to replace elenchus with recollection and the method of hypothesis. My paper challenges this view and defends instead two theses: that far from replacing elenchus, the method of hypothesis incorporates and uses elenctic arguments in order to test and build its own steps; and that recollection is not a method of search on a par with elenchus and the method of hypothesis, but is rather primarily a theory that accounts (...) for the metaphysical horizon within which the method of hypothesis, coupled with elenchus and perhaps other dialectical methods, can lead us from opinions to knowledge. (shrink)

In this article, I examine the historiographical ideas of the historian of chemistry Hélène Metzger against the background of the ideas of the members of the groups and institutions in which she worked, including Alexandre Koyré, Gaston Bachelard, Abel Rey, Henri Berr and Lucien Febrve. This article is on two interdependent levels: that of particular institutions and groups in which she worked and the École Pratique des Hautes Études) and that of historiographical ideas. I individuate two particular theoretical aspirations pursued (...) by the historians in Metzger's milieu: the ideal of total history and the study of the human mind. These two objectives were seen by Metzger and many others as implicating each other. Moreover, Metzger and other historians wanted to integrate the practice of commentary of texts in the realisations of those ideals. I argue, however, that these objectives proved very difficult to realise at the same time. One tradition which stemmed out of these discussions, exemplified by Bachelard, Canguilhem and Foucault, focused on the mind and knowledge, and renounced commentary of texts and total history as it was understood by the historians of the Centre de Synthèse. The latter, however, did not really pursue the study of the mind. Moreover, historians like Metzger and Koyré who practised an attentive analysis of texts could not realise total history. (shrink)

Recent studies have proposed that the executive advantages associated with bilingualism may stem from language-switching frequency rather than from bilingualism per se (see for example, Prior & Gollan, 2011). Barbu, Gillet, Orban and Poncelet (2018) showed that high-frequency language switchers outperformed low-frequency switchers on a mental flexibility task but not on alertness or response inhibition tasks. The aim of the present study was to replicate these results as well as to compare proficient high and low-frequency bilingual language switchers to a (...) control group of monolingual participants. Two groups of proficient bilingual adults (30 high-frequency language switchers and 21 low-frequency language switchers) and a group of 28 monolinguals participated in the study. The results showed superior mental flexibility skills in high-frequency language switchers compared to low-frequency switchers and monolinguals; furthermore, the two latter groups showed no difference in mental flexibility skills. These results provide novel support for the hypothesis that the so-called bilingual advantage is, in fact, a result of language-switching habits. (shrink)

En este artículo se intenta mostrar cómo es posible defender un punto de vista universalista y cognítivista en cuestiones morales sin tener que negar el pluralismo ético que caracteriza a las sociedades modernas. Para ello se analiza una dificultad que ha sido planteada recientemente a la ética del discurso de Habermas en relación con la posibilidad de compaginar ambas cosas. Si defender un universalismo moral implica defender lo que Habermas denomina "la premisa de una respuesta correcta» en relación con las (...) cuestiones morales, tal universalismo tiene que suponer, pues, que sólo puede haber una interpretación correcta de dichas cuestiones; si esto es así, el universalismo moral, en realidad, excluye el pluralismo como alternativa racional al acuerdo en cuestiones prácticas. Dicha dificultad puede evitarse, sin embargo, si se muestra que «la premisa de una respuesta correcta» no implica, en realidad, «la premisa de una única interpretación correcta». (shrink)

This paper analyses the contagious nature of the paradox as the functioning principle of Deleuze and Guattari’s writing machines, aiming to emphasize the semiotic and socio-political contributions of any linguistic enterprise structurally based in paradoxes. Beckett’s texts are discussed here, as they are in Deleuze and Guattari’s works, as component abstract machines apt to couple themselves to other abstract machines in order to generate increasingly sophisticated and far-reaching liberatory procedures. As the paper shows, paradox-based discourses of the highest degree of (...) sophistication can bypass traditional models of “understanding,” replacing traditional requirements of textual interpretation with always-fruitful and immediate affective models of contact and “work” with the text. Consequently, repeated exposure to paradox-based discourses is apt to generate sophisticated affects, delineating powerful procedures to obstruct repression mechanisms and articulating a model of empowerment based on contagion rather than hierarchical distribution. (shrink)

The normative place of religion in liberal democracies is as contested as ever. This contestation produces understandable fears that liberal democratic institutions may ultimately be incompatible with religious forms of life. If this is so, if there is genuinely no hope that secular and religious citizens can equally take ownership over and identify with these institutions, then the future of democracy within pluralist societies seems seriously threatened. These fears commonly arise in debates concerning the liberal criterion of democratic legitimacy, according (...) to which citizens ought to justify the imposition of coercive policies on each other with reasons that everyone can reasonably accept. Since religious reasons are not generally acceptable to secular citizens and citizens of different faiths, endorsing this criterion entails accepting the claim that, for the purposes of political justification, public reasons should take priority over religious considerations. This claim has been vigorously criticized on two grounds. First, critics resist such a claim on the skeptical grounds that there is simply no such thing as public reasons, that is, a subset of reasons that all citizens can reasonably accept as having priority for justifying coercive policies. Second, critics contest the claim on the normative grounds that an unequal treatment of religious reasons for the purposes of political justification is unfair to religious citizens and is therefore incompatible with the core values of a liberal democracy. Against both lines of criticism, I articulate a defense of the priority of public reasons that is exclusively based on the normative commitments constitutive of liberal democratic institutions and which can therefore be reflectively endorsed by all democratic citizens, whether religious or secular. (shrink)

What is considered to be fair depends on context-dependent expectations. Using a modified version of the Ultimatum Game, we demonstrate that both fair behavior and perceptions of fairness depend upon beliefs about what one ought to do in a situation—that is, upon normative expectations. We manipulate such expectations by creating informational asymmetries about the offer choices available to the Proposer, and find that behavior varies accordingly. Proposers and Responders show a remarkable degree of agreement in their beliefs about which choices (...) are considered fair. We discuss how these results fit into a theory of social norms. (shrink)

Sanday reads the Statesman as intertwining images with dialectical thinking. On the one hand, we advance from opinions to knowledge by gradually turning away from images and embracing rational arguments instead; on the other, dialectical knowledge must rely on images in order to be effective for the political community. My present comments come not to challenge, but rather to complement, and perhaps refine, Sanday’s account. I begin by highlighting the distinction that the Stranger draws between types of images, namely as (...) perceptible likenesses and as likenesses in account respectively, and then reflect on how this distinction helps in leading the interlocutor’s search for the nature of statesmanship as well as in implementing insights in the practical life of the city. All of this supports the view that Plato has never had a problem with imitation or images as such, but only with our ignorance vis-à-vis our engagement with imitation and usage of images, and with our ignorance as to what are the objects that we imitate, in other words, figuring out whether they are images of Forms or of sensible things. (shrink)

How is one to act so as to do as well as possible according to one’s ranking of the possible outcomes? How—as it may be put—is one to act rationally? Sometimes the possible outcomes are not under one’s own control: an outcome is a combination of one’s own and another agent’s action. Often, then, one must try to work out what the other agent will do, in order to do as well as possible in one’s own lights. It is situations (...) of this sort—situations of “strategic interaction”—that most concern the game theorist. (shrink)