A ADOÇÃO POR CASAIS HOMOAFETIVOS À LUZ DOS PRINCÍPIOS DA DIGNIDADE DA PESSOA HUMANA E DA IGUALDADE MATERIAL.

DIREITO À VIDA FRENTE À LIBERDADE DE CRENÇA RELIGIOSA: UMA ANÁLISE JURÍDICA DA RECUSA À TRANSFUSÃO DE SANGUE EM TESTEMUNHAS DE JEOVÁ.

A POLÍTICA DE COTAS NAS UNIVERSIDADES PÚBLICAS BRASILEIRAS.

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)

RESUMO O objetivo do presente trabalho consiste em explicitar o itinerário ou linha argumentativa de Gilles Deleuze no artigo intitulado "A concepção da diferença em Bergson", de 1954. Postula-se que nesse trabalho de 1954, Deleuze exponha a noção de 'diferença', que está presente na obra de Henri Bergson, por meio da relação entre três dimensões: metodológica, cosmológica e ontológica. Para tanto, caracteriza-se o conjunto do pensamento de Deleuze em relação à História da Filosofia. Em seguida, identifica-se o percurso das pesquisas (...) de Deleuze sobre a obra de Bergson no contexto de sua versão para a História da Filosofia. Por fim, explicita-se o itinerário de Deleuze no artigo de 1954: "A concepção da diferença em Bergson". ABSTRACT The purpose of this paper is to explain the itinerary or argumentative line of Gilles Deleuze in the article named "The conception of difference in Bergson" of 1954. It is postulated that in this work of 1954, Deleuze exposes the notion of "difference", which is present in the work of Henri Bergson, through the relation between three dimensions: the methodological, cosmological and ontological ones. For that purpose, the whole of Deleuze's thought in relation to the History of Philosophy is characterized. Then, we identify the course of Deleuze's research on Bergson's work in the context of his version for the History of Philosophy. Finally, we explain the itinerary of Deleuze in the article of 1954: "The conception of difference in Bergson". (shrink)

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.

Resumo/abstract dissertação de Mestrado FREITAS, Marissandra Silva do Rosário. Religião e inclusão social: uma análise sobre o trabalho de inclusão de surdos em igrejas cristãs de Belo Horizonte.

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this (...) question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self-attributions across cultural groups, by comparing samples from an independent country and a diverse set of interdependent countries. Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good. (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)

'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.

A growing body of research has examined how people judge the persistence of identity over time—that is, how they decide that a particular individual is the same entity from one time to the next. While a great deal of progress has been made in understanding the types of features that people typically consider when making such judgments, to date, existing work has not explored how these judgments may be shaped by normative considerations. The present studies demonstrate that normative beliefs do (...) appear to play an important role in people's beliefs about persistence. Specifically, people are more likely to judge that the identity of a given entity remains the same when its features improve than when its features deteriorate. Study 1 provides a basic demonstration of this effect. Study 2 shows that this effect is moderated by individual differences in normative beliefs. Study 3 examines the underlying mechanism, which is the belief that, in general, various entities are essentially good. Study 4 directly manipulates beliefs about essence to show that the positivity bias regarding essences is causally responsible for the effect. (shrink)

For a long while the dilemma between ‘not being’ and ‘being other’ has haunted the history of Brazil. The country's mixed-race condition lay at the heart of the dilemma which reached its apogee in the second half of the nineteenth and the beginning of the twentieth centuries. At that point in its history, that is, its emergence as a nation-state, the construction of a national identity became an imperative for the political and intellectual elites of Brazil. In this context, a (...) European, the German naturalist, Carl von Martius, made himself particularly notable for having been one of the first, after Independence, to point out the significance of miscegenation in the composition of Brazilian identity. (shrink)

The paper discusses Thomas Reid's objection to David Hume's theory of personal identity. The hypothesis states that this criticism is not effective because it is based on a misunderstanding of Hume’s theory, namely, that Hume would have admitted a negative ontological thesis - the inexistence of a mind beyond perceptions - and a positive ontological thesis - a mind reduced to a bundle of perceptions. After explaining in what measures Reid’s objection is based upon this misunderstanding, the paper shows why (...) Hume does not accept those theses,. (shrink)

The paper presents and discusses how Thomas Reid's philosophy of common sense replies to the skepticism about the epistemic reliability of the faculties of mind. The hypothesis presented establishes that Reid’s reply has three arguments. First, Reid shows why it is impossible to prove the reliability of the faculties of mind and why philosophers may begin their investigations by accepting the truth of the beliefs due to these faculties. Secondly, Reid shows that it is inconsistent to choose one of these (...) faculties as the only source of true beliefs. This is arbitrary. Those authors, who choose, for example, consciousness as the only source of reliable knowledge, only reinforce the claim that all faculties of mind are equally reliable. Thirdly, if the faculties of the mind operate properly, that is, when our mind is not affected by any disorder or disease, there is no good reason to call them into question and to doubt the truth of their beliefs. (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)

The paper covers the discussion of three aspects of Thomas Reid’s political thought. Initially, it presents and discusses Reid’s understanding of Politics. Secondly, it is argued that, unlike the first principles of other branches of knowledge, such as Mathematics, Philosophy of Mind and Morals, the first principles of Politics are not the first principles of common sense. Politics is founded on a form of empirical knowledge that cannot be identified with common sense, with the judgments and beliefs due to the (...) original constitution of mind that are shared by most humans. Finally, it is argued, from a parallel with the philosophy of nature, that common sense has only a methodological role in Politics. (shrink)

I intend to discuss Hume’s theory of personal identity in Books I and II of the Treatise of Human Nature. First, I intend to argue that Hume’s distinction between a ‘personal identity with regard to thought and imagination’ and a ‘personal identity with regard to passions and self-interest’ is only methodological, not radical. That is, the philosopher does not sug-gest the existence of two distinct ideas of personal identity in mind. Secondly, I try to show the contribution of the passions (...) of pride and humility to the production of a belief in personal identity. Pride and humility contribute to the liveliness of this belief by producing the person’s interest in his sensations and actions of the past and the future. Thirdly, I want to show how passions and self-interest make it possible to explain the corporeal aspect of the belief in personal identity. I propose to discuss how the body and its qualities can be understood as constituent elements of the notion of personal identity. (shrink)

Metaphors help us understand a concept by resorting to the imaginary because it is sometimes difficult to do so through the use of words alone. Thinkers have made use of metaphors to not only describe ‘falling in love’, ‘the pain of losing someone dear to us’, but also to describe particular concepts both in arts and sciences. In fact, the use of metaphors in some disciplines, particularly the sciences, is now regarded as something essential for the development of the field. (...) We note that influential philosophers of education, such as Martin Buber, Paulo Freire, Michael Apple, Gert Biesta and Ilan Gur-Ze’ev have also made use of metaphors to discuss education and specific issues in educational contexts. In this article, we do two things: we discuss the methodological importance of metaphors in helping us make better sense of concepts and particular problems; building on this methodological discussion, we critically discuss the problems posed by the current processes of ‘marketisation’ and ‘learnification’ in education. We conclude by arguing that metaphors do not provide us with ultimate answers to the problems we face; rather, they help us unveil a diversity of novel perspectives and a world of new possibilities. (shrink)

Thinking with Spinoza about education involves thinking with and beyond his authored texts, situating his work within the tradition of Western thought, and exploring his contribution to the philoso...

The desire for a meaningful life is ubiquitous, yet the ordinary concept of a meaningful life is poorly understood. Across six experiments (total N = 2,539), we investigated whether third-person attributions of meaning depend on the psychological states an agent experiences (feelings of interest, engagement, and fulfillment), or on the objective conditions of their life (e.g., their effects on others). Studies 1a–b found that laypeople think subjective and objective factors contribute independently to the meaningfulness of a person’s life. Studies 2a–b (...) found that positive mental states are thought to make a life more meaningful, even if derived from senseless activities (e.g., hand-copying the dictionary). Studies 3a–b found that agents engaged in morally bad activities are not thought to have meaningful lives, even if they feel fulfilled. In short, both an agents’ subjective mental states and objective impact on the world affect how meaningful their lives appear. (shrink)

O presente texto traz uma breve abordagem sobre a morte e a questão da indestrutibilidade do Ser a partir de uma análise da obra O mundo como Vontade e Representação, do filósofo Arthur Schopenhauer (1788-1860) e outros textos de apoio. Schopenhauer aborda a morte como natural, intrinsicamente ligada a vida, e que a mesma não é um mal para o homem e nem representa perigo para a espécie humana, por isso, não deveríamos temê-la, mas encará-la com serenidade, visto que a (...) morte não é o fim absoluto, mas apenas o retorno do indivíduo para a natureza. O filósofo pontua que o Ser é indestrutível e que, após a morte, permanecerá presente por meio da vontade nos seres que continuam vivos. O que se perde com a morte é apenas a individualidade; a matéria, jamais a essência do Ser. Cada Ser que morre, nasce um novo em uma matéria diferente, porém com a mesma essência do que se fora, por isso o Ser em si, e por essência, não morre por ser indestrutível. Desta forma, o homem não pode viver sem pensar na morte, sendo necessário refletir sobre a finitude para viver o presente, sendo que é apenas no presente que a vontade se manifesta. Resumo: O presente texto traz uma breve abordagem sobre a morte e a questão da indestrutibilidade do Ser a partir de uma análise da obra O mundo como Vontade e Representação, do filósofo Arthur Schopenhauer (1788-1860) e outros textos de apoio. Schopenhauer aborda a morte como natural, intrinsicamente ligada a vida, e que a mesma não é um mal para o homem e nem representa perigo para a espécie humana, por isso, não deveríamos temê-la, mas encará-la com serenidade, visto que a morte não é o fim absoluto, mas apenas o retorno do indivíduo para a natureza. O filósofo pontua que o Ser é indestrutível e que, após a morte, permanecerá presente por meio da vontade nos seres que continuam vivos. O que se perde com a morte é apenas a individualidade; a matéria, jamais a essência do Ser. Cada Ser que morre, nasce um novo em uma matéria diferente, porém com a mesma essência do que se fora, por isso o Ser em si, e por essência, não morre por ser indestrutível. Desta forma, o homem não pode viver sem pensar na morte, sendo necessário refletir sobre a finitude para viver o presente, sendo que é apenas no presente que a vontade se manifesta. (shrink)

Este artigo tem como objetivo geral comentar o estatuto do conhecimento da coisa em si na metafísica de Schopenhauer. De modo mais específico, visa analisar como se inserem neste debate, tradicionalmente enfrentado por estudiosos da filosofia schopenhaueriana como Julian Young, Paul Lauxtermann e David Cartwright, duas correntes interpretativas bastante discutidas neste ciclo, principalmente na última década; ambas lidam com o problema da coisa em si a partir de uma interpretação da transição analógica que Schopenhauer empreende do mundo da representação para (...) o da Vontade. Ao disputarem que tipo de conhecimento, metafórico ou metonímico, esse autor pode almejar da coisa em si, é possível apontar como De Cian e Marco Segala, bem como Jorge Prado, por um lado, e Sandra Shapshay, de outro, se distanciam da tradição exegética que lhes antecede; e, mais ainda, em que medida eles são precursores no esforço de apontar uma espécie de “método” específico, alternativo ao método transcendental kantiano, a partir do qual Schopenhauer realizaria sua empreitada metafísica. A fim de situar nossa própria interpretação entre a desses comentadores, focaremos na análise de passagens de O mundo como vontade e como representação e da Crítica da filosofia kantiana, em que Schopenhauer especifica com mais ênfase como deve ser entendida sua abordagem metafísica. (shrink)

Past research has identified a number of asymmetries based on moral judgments. Beliefs about what a person values, whether a person is happy, whether a person has shown weakness of will, and whether a person deserves praise or blame seem to depend critically on whether participants themselves find the agent's behavior to be morally good or bad. To date, however, the origins of these asymmetries remain unknown. The present studies examine whether beliefs about an agent's “true self” explain these observed (...) asymmetries based on moral judgment. Using the identical materials from previous studies in this area, a series of five experiments indicate that people show a general tendency to conclude that deep inside every individual there is a “true self” calling him or her to behave in ways that are morally virtuous. In turn, this belief causes people to hold different intuitions about what the agent values, whether the agent is happy, whether he or she has shown weakness of will, and whether he or she deserves praise or blame. These results not only help to answer important questions about how people attribute various mental states to others; they also contribute to important theoretical debates regarding how moral values may shape our beliefs about phenomena that, on the surface, appear to be decidedly non-moral in nature. (shrink)

The Gift: Forms and Functions of Exchange in Archaic Societies, by Marcel Mauss, is an important reference in Social Sciences for thinking about the theme of the gift, proposed in this congress. This brief work has as goal to present a rereading of The Gift by contemporary authors that try to think today’s society under this perspective. It’s a literature review of books and articles by Allain Caillé, Jacques Godbout and some Brazilian authors: Eric Sabourin, Marcos Lanna, Paulo Henrique Martins (...) and Jorge Luiz Villela. It is important to emphasize, according to Caillé, 1998, that “the paradigm of the gift is not a machine for blowing solutions, but for inspiring questions”. (shrink)

We propose a liminality-based analysis of the process of ethical leadership/followership in organizations. A liminal view presents ethical leadership as a process taking place in organizational contexts that are often characterized by high levels of ambiguity, which render the usual rules and preferences dubious or inadequate. In these relational spaces, involving leaders, followers, and their context, old frames may be questioned and new ones introduced in an emergent way, through subtle processes whose evolution and implications may not be easy to (...) grasp even by those participating in them. (shrink)

In her last novella, The Hour of the Star, Lispector makes plain that the brilliance of life – any life whatever – lies in its capacity to endlessly contemplate itself and that as such it is inseparable from its mode of contemplation. As we will suggest in this article, Lispector’s view of life as living contemplation resonates with Giorgio Agamben’s conception of being as potentiality. In the last installment of his Homo Sacer series, The Use of Bodies, Agamben tries to (...) offer an alternative paradigm of life to that of Western biopolitics, whose power operates on its separation of bare life from forms of life. Central to this new ontology is Agamben’s notion of a life as inseparable from its mode or form, as he highlights using a hyphen: form-of-life. By form-of-life, Agamben means that one’s living is never reducible to the biological or economic facts of existence because it essentially concerns itself with its potentialities, its singular modes of being. Life that contemplates itself is a life which simply is without being reducible to its function. In The Hour of the Star, Lispector’s heroine, Macabéa is not simply a figure of bare life as some critics have suggested by reducing her life to her factual circumstances. She is rather a figure whose life is affected by its own sensation of existing – its unborn possibilities. (shrink)

Review & Reply. Review of Gonçalves, R.T. (tr.) Lucrécio. Sobre a Natureza das Coisas(2021).

In this essay Elizabeth de Freitas follows Tim Ingold's groundbreaking anthropological work on lines and their cultural and material significance to argue that the line is the engine of theory, be it the drawn line of inscription or mathematical measure, the exclusionary line of delineation, or the undulating generative line of flight. De Freitas focuses on contemporary theories of perception that deploy the line — and mobilize the force of theory — so as to encode and reconfigure the (...) student's body. She draws on the work of Gilles Deleuze to develop a topological approach to the line, and argues that such an approach aligns with current philosophical approaches to social interaction that might be termed “topo-philosophy.”. (shrink)

We propose a liminality-based analysis of the process of ethical leadership/followership in organizations. A liminal view presents ethical leadership as a process taking place in organizational contexts that are often characterized by high levels of ambiguity, which render the usual rules and preferences dubious or inadequate. In these relational spaces, involving leaders, followers, and their context, old frames may be questioned and new ones introduced in an emergent way, through subtle processes whose evolution and implications may not be easy to (...) grasp even by those participating in them. (shrink)

Cuando en El coraje de la verdad se comienzan a trazar las primeras directrices para la realización de una transhistoria del cinismo, que implicaría un rastreo de las diferentes manifestaciones cínicas desde la era alejandrina hasta el presente, Foucault dice estar muy desprovisto de trabajos en los que haya sido planteado este proyecto, y que apenas tiene noticia de cuatro textos, todos de origen germánico y de la segunda mitad del siglo XX, que, al menos, abordan la relación entre el (...) cinismo clásico y un presunto cinismo moderno. De estos cuatro, el filósofo francés confiesa haber leído solo tres: El coraje de existir de Paul Tillich, Parmenides und Jona de Klaus Heinrich y Moral e hipermoral de Arnold Gehlen, obras que le hacen preguntarse sobre el especial interés de la filosofía alemana por el fenómeno cínico. En el presente ensayo, pretendemos adentrarnos en estos libros para esclarecer la forma en la que en ellos se entiende dicho fenómeno, y así dar cuenta de su influjo, por concordancia o confrontación, sobre la original concepción foucaultiana del cinismo. (shrink)

Foucault inscreve a fenomenologia num movimento de desconstrução da racionalidade. Esse registro será arqueologicamente operado em As Palavras e as Coisas como signo de uma subversão radical vinda a lume pela “modernidade” em franca oposição à “idade clássica” da cultura no Ocidente, tendo como pano de fundo algo que se revela aquém do cogito: o “impensado”. O que emerge, aqui, é a dimensão mais profunda da razão e da epistémê, ou seja, a camada subterrânea pela qual o acontecimento e a (...) historicidade operam sob a superfície do saber. É essa nova figura que entra em cena, por exemplo, via diferentes discursos como a “alienação”, o “inconsciente” ou o “irrefletido”. No tocante à tradição fenomenológica, a admissão da Lebenswelt, do Dasein, do cogito pré-reflexivo ou da Carne, o “impensado” transfigura a região privilegiada pela qual o pensamento sempre retorna. Ora, se é patente que Foucault circunscreve essa operação como uma posição de princípio a ser superada, não deixa, contudo, de ser plausível o quanto ele parece selar uma espécie de “aliança à distância” com o espírito fenomenológico. O “retorno às coisas mesmas”, em termos foucaultianos, investe-se de outro estatuto, liberando a história de todo pressuposto teleológico, num regresso ao coração do presente. É esse agenciamento que permite, sob certos aspectos, situar a obra de Foucault próxima a de Merleau-Ponty, à maneira de uma reflexão marginal, “transgressora”, abrindo, pois, uma zona de sombra, “impensada”, em sua infraestrutura última. Tal é a “paragem” interpretativa a ser, aqui, perseguida. (shrink)

Os instrumentos de pesquisa nos arquivos são ferramentas utilizadas para facilitar o acesso e a localização de documentos em acervos arquivísticos. Eles são criados com base na organização e na descrição realizadas pelos profissionais de arquivo, permitindo que os usuários possam realizar pesquisas com mais facilidade. Neste artigo estão apresentadas articulações conceituais no âmbito do processamento técnico dos arquivos, com base na revisão de literatura. Esses instrumentos de pesquisa são importantes para o acesso e uso desses documentos pela sociedade em (...) geral. Os arquivos precisam ter uma preocupação constante com seus usuários, buscando garantir que eles tenham acesso aos documentos e informações que precisam de forma eficaz, além de garantir a segurança e preservação dos acervos. (shrink)

We discuss the question of inclusions between positive relational terms and some of its aspects, using the form of a dialogue. Two possible approaches to the problem are emphasized: natural deduction and graph manipulations. Both provide sound and complete calculi for proving the valid inclusions, supporting nice strategies to obtain proofs in normal form, but the latter appears to present several advantages, which are discussed.

In this paper we show that the class of fork squares has a complete orthodox axiomatization in fork arrow logic (FAL). This result may be seen as an orthodox counterpart of Venema's non-orthodox axiomatization for the class of squares in arrow logic. FAL is the modal logic of fork algebras (FAs) just as arrow logic is the modal logic of relation algebras (RAs). FAs extend RAs by a binary fork operator and are axiomatized by adding three equations to RAs equational (...) axiomatization. A proper FA is an algebra of relations where the fork is induced by an injective operation coding pair formation. In contrast to RAs, FAs are representable by proper ones and their equational theory has the expressive power of full first-order logic. A square semantics (the set of arrows is U×U for some set U) for arrow logic was defined by Y. Venema. Due to the negative results about the finite axiomatizability of representable RAs, Venema provided a non-orthodox finite axiomatization for arrow logic by adding a new rule governing the applications of a difference operator. We address here the question of extending the type of relational structures to define orthodox axiomatizations for the class of squares. Given the connections between this problem and the finitization problem addressed by I. Németi, we suspect that this cannot be done by using only logical operations. The modal version of the FA equations provides an orthodox axiomatization for FAL which is complete in view of the representability of FAs. Here we review this result and carry it further to prove that this orthodox axiomatization for FAL also axiomatizes the class of fork squares. (shrink)