Este trabalho constitui um recorte de um projeto de Iniciação Científica do Instituto Federal de Educação, Ciência e Tecnologia do Sudeste de Minas Gerais, Campus Santos Dumont (IF Sudeste MG-Santos Dumont), realizado por alunos do curso de graduação em Licenciatura em Matemática. Por meio do levantamento bibliográfico, buscou-se responder à pergunta: quais os caminhos percorridos pelas pesquisas em educação matemática crítica no Brasil nos últimos 22 anos? Para tal, consideramos exclusivamente artigos, publicados em periódicos da área de Educação Matemática de (...) circulação nacional e internacional, complementando a busca com o acesso ao Portal de Periódicos CAPES. Com isso, realizamos a revisão sistemática da literatura, classificando os trabalhos em categorias temáticas que, além de organizá-los, serve de base para a síntese crítica dos trabalhos. Além disso, apontam como resultados não só as tendências em certos temas de pesquisa, mas também lacunas. (shrink)

In this book the author considers data from both early and later schools of Buddhism in an attempt to provide an overall characterization of the structure of Buddhist ethics. The importance of ethics in the Buddha's teachings is widely acknowledged, but the pursuit of ethical ideals has up to now been widely held to be secondary to the attainment of knowledge. Drawing on the Aristotelian tradition of ethics the author argues against this intellectualization of Buddhism and in favour of a (...) new understanding of the tradition in terms of which ethics plays an absolutely central role. In the course of this reassessment many basic concepts such as karma, nirvana, and the Eightfold Path, are reviewed and presented in a fresh light. The book will be of interest to readers with a background in either Buddhist studies or comparative religious ethics. (shrink)

A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and ...

In this paper I discuss the translation of a line in Plato's description of the ‘greatest accusation’ against imitative poetry, Republic 606a3–b5. This line is pivotal in Plato's account of how poetry corrupts its audience and is one of the Republic's most complex and interesting applications of his partite psychology, but it is misconstrued in most recent translations, including the most widely used. I argue that an examination of the text and reflections on Platonic psychology settle the translation decisively.

From the book: What is to be done with political ecology? Nothing. What is to be done? Political ecology!

Despite its long history and stunning experimental successes, the mathematical foundation of perturbative quantum field theory is still a subject of ongoing research. This book aims at presenting some of the most recent advances in the field, and at reflecting the diversity of approaches and tools invented and currently employed. Both leading experts and comparative newcomers to the field present their latest findings, helping readers to gain a better understanding of not only quantum but also classical field theories. Though the (...) book offers a valuable resource for mathematicians and physicists alike, the focus is more on mathematical developments. This volume consists of four parts: The first Part covers local aspects of perturbative quantum field theory, with an emphasis on the axiomatization of the algebra behind the operator product expansion. The second Part highlights Chern-Simons gauge theories, while the third examines (semi-)classical field theories. In closing, Part 4 addresses factorization homology and factorization algebras. (shrink)

The combination of increased availability of large amounts of fine-grained human behavioral data and advances in machine learning is presiding over a growing reliance on algorithms to address complex societal problems. Algorithmic decision-making processes might lead to more objective and thus potentially fairer decisions than those made by humans who may be influenced by greed, prejudice, fatigue, or hunger. However, algorithmic decision-making has been criticized for its potential to enhance discrimination, information and power asymmetry, and opacity. In this paper, we (...) provide an overview of available technical solutions to enhance fairness, accountability, and transparency in algorithmic decision-making. We also highlight the criticality and urgency to engage multi-disciplinary teams of researchers, practitioners, policy-makers, and citizens to co-develop, deploy, and evaluate in the real-world algorithmic decision-making processes designed to maximize fairness and transparency. In doing so, we describe the Open Algortihms project as a step towards realizing the vision of a world where data and algorithms are used as lenses and levers in support of democracy and development. (shrink)

This paper examines the soul-turning metaphor in Book 7 of Plato’s Republic. It argues that the failure to find a consistent reading of how the metaphor is used has contributed to a number of long-standing disagreements, especially concerning the more famous metaphor with which it is intertwined, the Cave allegory. A full reading of the metaphor, as it occurs throughout Book 7, is offered, with particularly close attention to what is one of the most difficult and stubbornly divisive passages in (...) Book 7, 532b6–d1. (shrink)

In book 10 of the Republic we find a new argument for the division of the soul. The argument’s structure is similar to the arguments in book 4 but, unlike those arguments, it centres on a purely cognitive conflict: believing and disbelieving the same thing, at the same time. The argument presents two interpretive difficulties. First, it assumes that a conflict between a belief and an appearance—e.g. disbelieving that a stick partially immersed in water is, as it appears, bent—entails a (...) conflict between beliefs. Prima facie, there is only one belief, the belief that contradicts the appearance. Second, it is unclear what parts of the soul Plato intends to divide between: some argue that it is, as in book 4, a partition between a rational and a non-rational part; others argue that it is a new partition between a higher and a lower subdivision of the rational part. This paper offers solutions to both difficulties through an analysis of what Plato means by φαινόμενα, ‘appearances’, and δόξαι, ‘beliefs’. It is argued, first, that the relevant appearances are entirely sensory but nonetheless sufficiently belief-like to (a) warrant being called δόξαι and (b) oppose, by themselves, our beliefs; there is no need for a third mental state, a belief that assents to the appearance. A second claim concerns a central line in the argument, 602e4–6, that has served as the primary evidence that the partition is within the rational part of the soul. Those who wish to avoid this conclusion generally resort to alternative, and less natural, translations of 602e4–6. It is argued that this is unnecessary: once we have correctly understood sensory appearances, we see that the standard translation of 602e4–6 in fact entails a division between a rational and a non-rational part of the soul. (shrink)

This paper defends a reading of eikasia—the lowest kind of cognition in the Divided Line—as a kind of empirical cognition that Plato appeals to when explaining, among other things, the origin of ethical error. The paper has two central claims. First, eikasia with respect to, for example, goodness or justice is not different in kind to eikasia with respect to purely sensory images like shadows and reflections: the only difference is that in the first case the sensory images include representations (...) of value properties. Second, eikasia is not the bare awareness of images or simply a label for an error (mistaking image for original) but a kind of empirical, image-confined cognition, and one that has an important part to play in characterising the cognitive abilities of the non-rational parts of the soul. (shrink)

The article starts by offering a definition of fake kindness focused on the dissociation between the behavioural components of kindness and the intent to sincerely pay some heed to the needs of others. Using the sociological theory of Pierre Bourdieu, this definition is then used to articulate how fake kindness can be conceptualized as a specific form of symbolic violence. Such a view allows explanations as to how and why the prevalence and effectiveness of fake kindness vary according to microsociological (...) norms and values. The generic definition and conceptualization of fake kindness as a form of symbolic violence are then used to discuss how nursing’s enthrallment with the concept of caring and its operationalization as a moral compass likely fosters the growth of fake kindness within the profession. In this view, the institutional enforcement of propriety and well-behaved professionalism is more likely to lead to toxic environments than to healthy workplaces. We hope that being able to understand how professional norms and institutional rules are sometimes turned into social tools to enforce obedience and existing hierarchies can empower victims of those phenomena to resist them more effectively. It might also contribute to increasing the awareness of well-meaning nurses or people in position of authority who have been socialized in environments where fake kindness is normalized. (shrink)

In this book Bruno Latour brings together these different approaches to provide a lively and challenging analysis of science, demonstrating how social context..

Thinking and acting in favor of sustainable development is internationally recognized; it is necessary but societies and individuals are slow to adopt an appropriate behavior. International organizations such as World Commission on the Ethics of Scientific Knowledge and Technology recommend to opt for frugality, a principle emphasized to avoid over-consumption and consequently the depletion of natural resources. This article thus examines the principle of frugality by proving that it is not necessarily related to consumption as it is understood since the (...) Enlightenment: we have to take into account the Asian perspective that changes the relationship between humankind and nature, first taking into consideration the good of the whole community. I argue that frugality is not necessarily in conflict with economy but certainly challenging it as expressed by the Indian terms Jugaad or Gandhian: a way of thinking and creating new projects that lead to fruitful solutions for the majority. Therefore I intend to provide a positive definition of frugality as a way of creating new projects that lead to fruitful solutions for the majority. (shrink)

Les émotions sont souvent considérées comme un puissant marqueur de genre, jouant un rôle central dans les délimitations culturelles et sociales du masculin et du féminin. Depuis la théorie antique des tempéraments, en effet, le masculin est du côté des émotions chaudes et sèches (colère, fureur, hardiesse, haine), le féminin, du côté des émotions froides et humides (modestie, douceur, crainte, pudeur, compassion, langueur). Dans le monde occidental, on considère aussi que les émotions sont d...

My first aim in this paper is to use time diagrams in the style of Brentano to analyze constructions in Brouwer's separable mathematics more precisely. I argue that constructions must involve not only pairing and projecting as basic operations guaranteed by the intuition of twoity, as sometimes assumed in the literature, but also a recalling operation. My second aim is to argue that Brouwer's views on the intuition of twoity and arithmetic lead to an ontological explosion. Redeveloping the constructions of (...) natural numbers and systems sketched in an appendix to Brouwer's Cambridge lectures, I observe that the only plausible way he can make some elementary arithmetic in his separable mathematics is by allowing for the same canonical number to be determined by multiple separable entities, resulting in an overabundant mathematical ontology. (shrink)

I argue against the interpretation of propositions as intentions and proof-objects as fulfillments proposed by Heyting and defended by Tieszen and van Atten. The idea is already a frequent target of criticisms regarding the incompatibility of Brouwer’s and Husserl’s positions, mainly by Rosado Haddock and Hill. I raise a stronger objection in this paper. My claim is that even if we grant that the incompatibility can be properly dealt with, as van Atten believes it can, two fundamental issues indicate that (...) the interpretation is unsustainable regardless: (1) it is hard to determine, without appealing to propositional intentions on pain of circularity, what intention a proof-object should be understood as a fulfillment of; (2) due to a difficult fulfillment dilemma, it is unclear, at best, what the object of an intention corresponding to a proposition is. (shrink)

This paper takes a detailed look at the Republic’s Divided Line analogy and considers how we should respond to its most contentious implication: that pistis and dianoia have the same degree of ‘clarity’ (σαφήνεια). It argues that we must take this implication at face value and that doing so allows us to better understand both the analogy and the nature of dianoia.

Throughout his career, Schelling assigns knowledge of the absolute first principle of philosophy to intellectual intuition. Schelling's doctrine of intellectual intuition raises two important questions for interpreters. First, given that his doctrine undergoes several changes before and after his identity philosophy, to what extent can he be said to “hold onto” the same “sense” of it by the 1830s, as he claims? Second, given that his doctrine of intellectual intuition restricts absolute idealism to what he calls a “science of reason”, (...) which he says cannot prove the absolute’s existence, what other doctrine does he require in order to prove this? I will answer these questions by tracing the shifts in Schelling’s doctrine of intellectual intuition from the 1790s to the 1830s and drawing out its evolving methodological role within his science of intelligibility. (shrink)

This study analyzes key concepts in al-Fārābī’s cosmology and provides a new interpretation of his philosophical development through an analysis of the Greco-Arabic sources and a contextualization of his life and thought in the cultural and intellectual milieu of his time.

The purpose of the present two studies was to investigate whether in framing messages that target salient beliefs of youth, the type of goal framed matter to promote physical activity participation among low-active adolescents. More specifically, the main trial compared the effect of intrinsic and extrinsic-goal framing messages alongside planning to a control condition on low-active adolescents’ physical activity, intention, attitude, and exercise goals, and examined the potential meditational effect of these variables between condition and PA. Low-active students from fifteen (...) classes were assigned to one of these three conditions. PA was assessed using an accelerometer, and the socio-cognitive mediators were measured at baseline and post-test, and the intention was measured again at follow-up. Results showed that compared to adolescents in the CC group, those in the experimental conditions did not do more moderate PA, but carried out more light PA, and yielded an increase in attitude and intention. Mediational analysis revealed no significant effect of the potential mediators. (shrink)

Part 1 What Do Teachers Need to Know? Part 2 What Makes a Good Teacher? Part 3 Being a Teacher?

This paper argues that we should solve paradoxes for propositions (such as the Russell–Myhill paradox) in essentially the same way that we solve Russellian paradoxes for sets. That is, the standard, iterative approach to sets is extended to include properties, and then the resulting hierarchy of sets and properties is used to construct propositions. Propositions on this account are structured in the sense of mirroring the sentences that express them, and they would seem to serve the needs of philosophers of (...) language and metaphysicians who rely on such propositions. The resulting account has limitations, comparable to those faced by the iterative approach to sets, but it is argued to be in important ways preferable to others that have been proposed. (shrink)

This essay extends the observations made in E. Johanna Hartelius’ The rhetoric of expertise about the nature of expertise in digital contexts. I argue that digital media introduce a scale of communication—many-to-many—that reshapes how the invention of knowledge occurs. By examining how knowledge production on Wikipedia occurs, I illustrate how many-to-many communication introduces a new model of “participatory expertise.” This model of participatory expertise challenges traditional information routines by elevating procedural expertise over subject matter expertise and opening up knowledge production (...) to the many. Additionally, by hosting multiperspectival conversations on Wikipedia, the participatory model of expertise introduces epistemic turbulence into traditionally tranquil encyclopedia culture. (shrink)

Harmony is a generally agreed-upon idea in international and diplomatic discourse. A common theme in multiple traditions of thought, Platonist and Confucian among others, it underlies today’s significant investments in musical activism, cultural diplomacy, conflict resolution and peace building. Yet despite this wide currency and long history, the idea of harmony seldom receives more than liminal attention in political theory. In the context of Western thought, an essay written in the 1830s by the French philosopher Jean Reynaud offers a striking (...) point of departure: Reynaud defines diplomacy as ‘the science of harmony among states’. This article, drawing from Reynaud’s text as well from the wider history of music, art and political thought, maps a series of conceptual fault lines that touch on the concept’s function in international thought; the inscription of difference, dissonance, conflict and even war within the idea of harmony; the hegemonic and imperial temptations harmony encompasses and legitimizes; and the theoretical sources of harmony in nature and artifice. In effect, the concept of harmony offers less a blueprint than a forum for imagining peace. (shrink)

This paper discusses ethical issues related to social work practice in the area of mental health. It does so via the use of a case study taken from my practice whilst I was on placement. Ethical issues are explored within a practice context that is becoming increasingly proceduralised and risk averse, and where protectionist responses contribute to undermining the rights of service users to self-determination. The paper explores the relationship between utilitarian and Kantian ethical theory and ethical decision-making as well (...) as commenting on the usefulness of an anti-oppressive ethical perspective. (shrink)

Summary‘Among the fine arts, I clearly see something to say only about architecture, sculpture, painting. As for music, dance […], I see nothing’. Tocqueville's observation in the Rubish for the second volume of Democracy in America is not only startling, but theoretically important: it ratifies the liberal (and nowadays oft-assumed) separation between musical life and political constitution. This, however, should give us cause to wonder. While in America, Tocqueville and Beaumont had multiple occasions to hear music in public festivals and (...) private spaces. Though other European and highbrow observers also declared American music to be ‘in its infancy’, music nonetheless played a significant part in antebellum social and political life. Nor was Tocqueville insensitive to sound in his relation to others. Indeed, Tocqueville perhaps saw in the demise of music as the art of ‘making harmony’ a symptom of the democratic era. However, like Montesquieu, Tocqueville refused to consider music a constitutive principle of democratic regimes—including in the context of Ancient Greek political theory. In doing so, Tocqueville sharply dissociated himself from republican political theory, but failed to raise the question of music's contribution to the culture and exercise of freedom in the modern era. (shrink)

Dans la galerie des monstres que l’histoire tératologique de la politique développera, une dimension constamment rémane : la sursexualisation du Prince, la déification de et par la puissance virile. Le membre dressé du Prince devient la métaphore euphorique de l’érection d’un pouvoir, son porte-bonheur. Symbole de sa toute-puissance, lieu privilégié de son affirmation, le sexe..

I offer a reading of the two conceptions of the good found in Plato’s Protagoras: the popular conception—‘the many’s’ conception—and Socrates’ conception. I pay particular attention to the three kinds of goods Socrates introduces: (a) bodily pleasures like food, drink, and sex; (b) instrumental goods like wealth, health, or power; and (c) virtuous actions like courageously going to war. My reading revises existing views about these goods in two ways. First, I argue that the many are only ‘hedonists’ in a (...) very attenuated sense. They do not value goods of kind (b) simply as means to pleasures of kind (a); rather, they have fundamentally different attitudes to (a) and (b). Second, the hedonism that Socrates’ defends includes a distinction between kinds of pleasures: (a) bodily pleasures and (c) the pleasures of virtuous actions. This distinction between kinds of pleasures—some that do and some that do not exert the ‘power of appearance’—allows Socrates to address one of the central beliefs in the popular conception of akrasia, namely that it involves a special kind of unruly desire: non-rational appetites for pleasures like food, drink, or sex. Socrates replaces the motivational push of non-rational appetites with the epistemic pull of the appearance of immediate pleasures like food, drink, and sex. (shrink)

Harmony is a generally agreed-upon idea in international and diplomatic discourse. A common theme in multiple traditions of thought, Platonist and Confucian among others, it underlies today’s significant investments in musical activism, cultural diplomacy, conflict resolution and peace building. Yet despite this wide currency and long history, the idea of harmony seldom receives more than liminal attention in political theory. In the context of Western thought, an essay written in the 1830s by the French philosopher Jean Reynaud offers a striking (...) point of departure: Reynaud defines diplomacy as ‘the science of harmony among states’. This article, drawing from Reynaud’s text as well from the wider history of music, art and political thought, maps a series of conceptual fault lines that touch on the concept’s function in international thought; the inscription of difference, dissonance, conflict and even war within the idea of harmony; the hegemonic and imperial temptations harmony encompasses and legitimizes; and the theoretical sources of harmony in nature and artifice. In effect, the concept of harmony offers less a blueprint than a forum for imagining peace. (shrink)

É possível constatar, mesmo em uma leitura superficial, que Kant tem o propósito de empreender em seu opúsculo de 1795, À Paz Perpétua, uma defesa dos princípios normativos do direito em todas as esferas da vida pública. Isso se evidencia na tentativa de desenvolver uma teoria da paz erigida sobre uma teoria tríplice do direito público, dividida nos âmbitos do direito estatal, das gentes e cosmopolita. Mas, se a questão é, por um lado, adequar os princípios puros da doutrina do (...) direito à teoria da paz, por outro, o problema com o qual Kant tem de lidar é essencialmente histórico. Não se trata apenas de justificar, em um contexto abrangente, a normatividade dos princípios do direito, mas também de demonstrar a sua aplicabilidade. Por conseguinte, em seu empreendimento, Kant encontra-se diante do desafio de demonstrar a inconsistência da “expressão corrente”, com a qual teve que lidar antes, que diz que “isto pode ser correto na teoria, mas nada vale na prática”. Tal preocupação pode ser observada direta e indiretamente, em várias passagens, no decorrer do texto, explicitando-se ,sobretudo, na discussão apresentada no Suplemento Primeiro no qual a questão suscitada pelo problema da teoria e prática, acerca das condições de possibilidade de realização do ideal da paz, é discutida no contexto de sua filosofia da história e também no Apêndice I, no qual, através de uma reflexão sobre o consenso entre moral e política, o que se põe em questão é a possibilidade da concordância entre teoria e prática no contexto da filosofia e da prática política. Ocupar-me-ei nesse texto apenas em tratar da questão sob esse segundo aspecto, tentando destacar que a estratégia kantiana para superar o problema da teoria e prática, no âmbito da filosofia política, depende do desenvolvimento de uma “renovada” doutrina da prudência. Como observa Castillo1, “[p]ara provar que a teoria jurídica da paz se aplica na teoria e na prática ao mesmo tempo”, Kant “deve fazer um exame crítico do conceito de prudência do Estado”2 . Esta análise deve nos permitir concluir, em primeiro lugar, que, bem diferente da visão antes difundida de que a filosofia política de Kant é expressão de um moralismo “que é certamente sincero, mas basicamente ingênuo”3, o objetivo de Kant, na verdade, nunca foi o de se afastar da realidade concreta da política em nome de um ideal abstrato de virtude política. Sua preocupação foi, em vez disso, a de ajustar os co. (shrink)

The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater to this growing interest, but almost none devotes attention to the specifically ethical dimensions of the tradition. For various complex cultural and historical reasons, ethics has not received as much attention (...) in traditional Buddhist thought as it has in the West. Written by Damien Keown, one of the few experts worldwide who specializes in the area, Buddhist Ethics illustrates how Buddhism might approach a range of contemporary morals ranging from abortion to euthanasia, sexuality to cloning, and even war and economics. (shrink)