RESUMO Este artigo objetiva participar das discussões sobre o ensino de literatura em língua inglesa (LLI) no cotidiano da sala de aula do Curso de Letras. Para tal, discute os desafios propostos pelas DCN de Letras, bem como a realidade do professor que trabalha com um número pequeno de horas de LLI na matriz curricular e um número alto de alunos com conhecimento limitado dessa língua estrangeira. A partir da concepção dialógica de linguagem e da possibilidade de cooperação entre áreas (...) de conhecimento, apresentamos uma proposta de trabalho entre a ADD e a Pragmática, mostrando as consonâncias e as dissonâncias entre as duas áreas. Além disso, apresentamos parte da análise do conto Her Sweet Jerome, de Alice Walker, feita por alunos que apontaram para a possibilidade de a Pragmática, nesse contexto de trabalho de LLI com alunos com conhecimento limitado dessa língua estrangeira, ser um passo inicial para uma análise dialógica dos textos literários. (shrink)

ABSTRACT This article aims to analyze, from a Bakhtinian perspective, the grotesque construction of Mexican artist Frida Kahlo’s body through a religious worldview. Therefore, we analyze two of her self-portraits, taking into account the dialogic relations constructed between the grotesque representations and Catholic symbology. The analyzed utterances, in which the specificities of the creative competence of the author-creator in her aesthetic activity are inferred, showed that a dialogue is established between the painting El venado herido and Catholic Saint Sebastian and (...) between the painting Las dos fridas and the image of the Sacred Heart of Jesus. (shrink)

O objetivo deste trabalho é apresentar a filosofia de Kant e o pensamento de Bohr como formas de conhecimento que se encontram, segundo alguns comentadores, a partir de conceitos da física clássica. Ademais, a epistemologia de Kant apresentou grande aproximação com a filosofia natural de Newton e, conceitualmente, alguns limites de fronteira com a filosofia da física quântica, se consideramos a fase inicial da mecânica clássica. Tais conceitos limítrofes adquiriram forma na física de Bohr e, por sua vez, se modificaram (...) no pensamento do físico dinamarquês. Assim, aborda-se aqui a posição de Bohr sobre conceitos aproximados da filosofia kantiana, pelo viés clássico da preservação de conceitos como espaço, tempo, realismo e causalidade da física. Por outro lado, serão apresentados argumentos que indicam como não se sustentam todas as interpretações que construíram um “Bohr kantiano”. (shrink)

A implementação de tecnologias móveis de informação e comunicação no suporte à Saúde Mental tem atraído a atenção das autoridades. Com a ascensão das Inteligências Artificiais, esse movimento pode ser impulsionado de maneira exponencial. Nesse cenário, esta revisão tem como objetivos verificar a aplicabilidade das Inteligências Artificiais (IAs) na Saúde Mental e analisar os aspectos que favorecem a relação entre IAs e usuários. Para tanto, realizou-se uma revisão sistemática nas bases de dados PubMed e Biblioteca Virtual em Saúde, no período (...) de 25 de maio a 23 de junho de 2023. Selecionamos os 100 primeiros artigos mais relevantes com as palavras-chave: “Inteligência Artificial”, “Saúde Mental”, “Chatbots”, “Psicoterapia”, “Psicologia” e suas equivalentes em inglês. Os critérios de inclusão foram: acesso aberto, publicação a partir de 2018, em português ou inglês e menção à atuação de IAs no âmbito da Saúde Mental. Para reduzir o risco de viés, excluímos os estudos que não mensuraram o impacto das intervenções por meio de métodos experimentais ou quase-experimentais. Para a síntese dos dados, delimitaram-se alguns pontos específicos de análise, como “Resultado da intervenção”, “Aspectos que favorecem a relação”, entre outros. Atenderam aos critérios de inclusão 24 estudos, dos quais 17 apresentaram resultados positivos em suas intervenções. O uso de IAs na Saúde Mental possui grande potencial de expansão e os resultados obtidos neste trabalho podem guiar a implementação dessas práticas e futuras pesquisas na área. (shrink)

The author wants to focus on the possible relation between kerygmatic preaching and the Liturgical Year with a view to the Initiation to Christian Life. Based on Church documents, the author underlies initially what Kerygma is and then its relation with the first time of Initiation to Christian Life proposed in catechumenate style, the pre-catechumenate, issuing guidelines as to the interlocutors, length and content of this initial time. He shows that the Liturgical Year is a possible route to the first (...) preaching. Finally, he concludes that the kerygmatic preaching that follows the rhythm of the Liturgical Year encourages the awakening of faith and adhesion to Jesus Christ. (shrink)

The therapeutic misconception has been seen as presenting an ethical problem because failure to distinguish the aims of research participation from those receiving ordinary treatment may seriously undermine the informed consent of research subjects. Hence, most theoretical and empirical work on the problems of the therapeutic misconception has been directed to evaluate whether, and to what degree, this confusion invalidates the consent of subjects. We argue here that this focus on the understanding component of informed consent, while important, might be (...) too narrow to capture the ethical complexity of the therapeutic misconception. We show that concerns about misplaced trust and exploitation of such trust are also relevant, and ought to be taken into account, when considering why the therapeutic misconception matters ethically. (shrink)

It is argued here that bioethicists might inadvertently be promoting genetic determinism: the idea that genes alone determine human traits and behaviours. Discussions about genetic testing are used to exemplify how they might be doing so. Quite often bioethicists use clinical cases to support particular moral obligations or rights as if these cases were representative of the kind of information we can acquire about human diseases through genetic testing, when they are not. On other occasions, the clinical cases are presented (...) in simplistic ways that portray genetic testing as yielding information more accurate than it actually is. It is concluded that, because of the problematic implications that the ideology of genetic determinism might have for individuals’ wellbeing and for our public policies, bioethicists should be careful to present these issues in ways that do not promote questionable ideas about the causal role of genes in human diseases and behaviours. (shrink)

While various definitions of moral distress have been proposed, some agreement exists that it results from illegitimate constraints in clinical practice affecting healthcare professionals’ moral agency. If we are to reduce moral distress, instruments measuring it should provide relevant information about such illegitimate constraints. Unfortunately, existing instruments fail to do so. We discuss here several shortcomings of major instruments in use: their inability to determine whether reports of moral distress involve an accurate assessment of the requisite clinical and logistical facts (...) in play, whether the distress in question is aptly characterized as moral, and whether the moral distress reported is an appropriate target of elimination. Such failures seriously limit the ability of empirical work on moral distress to foster appropriate change. (shrink)

The aim of this paper is to show that critics of biological explanations of human nature may be granting too much to those who propose such explanations when they argue that the truth of genetic determinism implies an end to critical evaluation and reform of our social institutions. This is the case because when we argue that biological determinism exempts us from social critique we are erroneously presupposing that our social values, practices, and institutions have nothing to do with what (...) makes biological explanations troublesome. My argument is that what constitutes a problem for those who are concerned with social justice is not the fact that particular behaviours may be genetically determined, but the fact that our value system and social institutions create the conditions that make such behaviours problematic. Thus, I will argue that even if genetic determinism were correct, the requirement of assessing and transforming our social practices and institutions would be far from superfluous. Biology is rarely destiny for human beings and the institutions they create. (shrink)

Este artigo está inserido na área de concentração de educação intercultural, etnofilosofia e estudos de gênero, com ênfase nas pressuposições teóricas pós-identitárias advindas com os estudos queer. Assim, o presente artigo tem como objetivo geral promover um estudo histórico-descritivo sobre a efabulação e o enclausuramento do espírito “queer” na comunidade religiosa yorùbá em territorialidades nigerianas, bem como, se propõem a revistar as representações sociais dos modelos heteronormativos de depredação, de submissão e de abjeção de indivíduos de orientação sexual ou de (...) identidade sexual não heterossexual nas práticas e iniciações religiosas de sacerdócio do Ifá no Brasil. A análise que se segue busca demonstrar, através de fragmentos históricos, como se deu a construção do moralismo e da discriminação LGBTfóbica pelo cristianismo e pelo islão nas comunidades étnicas de matriz ancestral yorùbá em tempos de colonização e pós-colonização na Nigéria. Além da revisão de literatura, trabalhamos com o método de abordagem de pesquisa qualitativa sobre o DAFA - análise de documentos e análise de discursos, complementando estes com alguns nuances da pesquisa etnográfica de natureza virtual. A cultura e a matriz ancestral africana yorùbá é algo muito distante, apesar de estar, ao mesmo tempo, tão próxima, dentro da cultura religiosa afrodescendente brasileira. Muito se tem sido debatido, ressignificado, reconstruído e analisado dentro do Brasil sobre a realidade e a história da cultura africana e afrodescendente. Todavia, este artigo demonstra a possibilidade de reinventarmos o que ainda não foi pensado, de quebrarmos as nossas próprias barreiras e de nos aproximarmos, nós afrodescendentes, de nossas origens, de nossa cultura griot, de nossas pretagogias, de nossos Arché, de nosso Àşé, ou seja, de toda uma cosmovisão que nos separam do espírito da pureza, e respectivamente, que nos distanciam de Eèlà. (shrink)

It might come as a surprise to many that Spain, a country with a strong Catholic tradition that officially banned contraceptive technologies until 1978, has some of the most liberal regulations in assisted reproduction in the world. Law No. 35/1988 was one of the first and most detailed acts of legislation undertaken on the subject of assisted-conception procedures. Indeed, not only did the law permit research on nonviable embryos, it made assisted reproductive technologies available to any woman, whether married or (...) not, through the national healthcare system. (shrink)

The lack of public support for climate change policies and refusals to vaccinate children are just two alarming illustrations of the impacts of dissent about scientific claims. Dissent can lead to confusion, false beliefs, and widespread public doubt about highly justified scientific evidence. Even more dangerously, it has begun to corrode the very authority of scientific consensus and knowledge. Deployed aggressively and to political ends, some dissent can intimidate scientists, stymie research, and lead both the public and policymakers to oppose (...) important public policies firmly rooted in science. -/- To criticize dissent is, however, a fraught exercise. Skepticism and fearless debate are key to the scientific process, making it both vital and incredibly difficult to characterize and identify dissent that is problematic in its approach and consequences. Indeed, as de Melo-Martín and Intemann show, the criteria commonly proposed as means of identifying inappropriate dissent are flawed and the strategies generally recommended to tackle such dissent are not only ineffective but could even make the situation worse. -/- The Fight Against Doubt proposes that progress on this front can best be achieved by enhancing the trustworthiness of the scientific community and by being more realistic about the limits of science when it comes to policymaking. It shows that a richer understanding of the context in which science operates is needed to disarm problematic dissent and those who deploy it. This, the authors argue, is the best way forward, rather than diagnosing the many instances of wrong-headed dissent. (shrink)

An increase in global violence has forced the displacement of more than 70 million people, including 26 million refugees and 3.5 asylum seekers. Refugees and asylum seekers face serious socioeconomic and healthcare barriers and are therefore particularly vulnerable to physical and mental health risks, which are sometimes exacerbated by immigration policies and local social discriminations. Calls for a strong evidence base for humanitarian action have encouraged conducting research to address the barriers and needs of refugees and asylum seekers. Given the (...) role of epigenetics factors to mediate the effect of psychological and environmental exposures, epigenetic modifications have been used as biomarkers for life adversity and disease states. Therefore, epigenetic research can be potentially beneficial to address some of the issues associated with refugees and asylum seekers. Here, we review the value of previous and ongoing epigenetic studies with traumatized populations, explore some of the ethical challenges associated with epigenetic research with refugees and asylees and offer suggestions to address or mitigate some of these challenges. Researchers have an ethical responsibility to implement strategies to minimize the harms and maximize the short and long-term benefits to refugee and asylee participants. (shrink)

Reprogenetic technologies, which combine the power of reproductive techniques with the tools of genetic science and technology, promise prospective parents a remarkable degree of control to pick and choose the likely characteristics of their offspring. Not only can they select embryos with or without particular genetically-related diseases and disabilities but also choose embryos with non-disease related traits such as sex. -/- Prominent authors such as Agar, Buchanan, DeGrazia, Green, Harris, Robertson, Savulescu, and Silver have flocked to the banner of reprogenetics. (...) For them, increased reproductive choice and reduced suffering through the elimination of genetic disease and disability are just the first step. They advocate use of these technologies to create beings who enjoy longer and healthier lives, possess greater intellectual capacities, and are capable of more refined emotional experiences. Indeed, Harris and Savulescu in particular take reprogenetic technologies to be so valuable to human beings that they have insisted that their use is not only morally permissible but morally required. -/- Rethinking Reprogenetics challenges this mainstream view with a contextualised, gender-attentive philosophical perspective. De Melo-Martín demonstrates that you do not have to be a Luddite, social conservative, or religious zealot to resist the siren song of reprogenetics. Pointing out the flawed nature of the arguments put forward by the technologies' proponents, Rethinking Reprogenetics reveals the problematic nature of the assumptions underpinning current evaluations of these technologies and offers a framework for a more critical and skeptical assessment. (shrink)

The argument from inductive risk has been embraced by many as a successful account of the role of values in science that challenges the value-free ideal. We argue that it is not obvious that the argument from inductive risk actually undermines the value-free ideal. This is because the inductive risk argument endorses an assumption held by proponents of the value-free ideal: that contextual values never play an appropriate role in determining evidence. We show that challenging the value-free ideal ultimately requires (...) rejecting this assumption. (shrink)

Several feminist philosophers of science have argued that social and political values are compatible with, and may even enhance, scientific objectivity. A variety of normative recommendations have emerged regarding how to identify, manage, and critically evaluate social values in science. In particular, several feminist theorists have argued that scientific communities ought to: 1) include researchers with diverse experiences, interests, and values, with equal opportunity and authority to scrutinize research; 2) investigate or "study up" scientific phenomena from the perspectives, interests, and (...) conditions of marginalized stakeholders potentially affected by the research; and 3) make gender, ethnicity, class, and geographical location "visible," or use them as categories of analysis when appropriate. Yet, more work is needed to determine what exactly these recommendations would require, and the benefits they would yield, in specific research contexts. Using the recent development of the human papillomavirus (HPV) vaccines, we examine how these three feminist recommendations would have applied. We argue that these principles would have yielded several epistemic and social benefits in the HPV case, as well as in biomedical research more generally. That is, biomedical research guided by these principles would not only be epistemically superior, but also more socially responsible. (shrink)

Several have argued that the aims of scientific research are not always independent of social and ethical values. Yet this is often assumed only to have implications for decisions about what is studied, or which research projects are funded, and not for methodological decisions or standards of evidence. Using the case of the recently developed HPV vaccines, we argue that the social aims of research can also play important roles in justifying decisions about (1) how research problems are defined in (...) drug development, (2) evidentiary standards used in testing drug “success”, and (3) clinical trial methodology. As a result, attending to the social aims at stake in particular research contexts will produce more rational methodological decisions as well as more socially relevant science. (shrink)

Em que pese uma tradição já consolidada dos estudos discursivos na América Latina, com posição destacada nos programas de pós-graduação da área de Linguística e um pulsante calendário de eventos an...

Philosophers of science, particularly those working on science and values, often talk about the need for science to be socially responsible. However, what this means is not clear. In this paper, we review the contributions of philosophers of science to the debate over socially responsible science and explore the dimensions that a fruitful account of socially responsible science should address. Our review shows that offering a comprehensive account is difficult. We contend that broad calls for socially responsible science that fail (...) to attend to relevant dimensions are not the solution, as they preclude meaningful changes to research institutions and practices. We conclude that narrower, more explicit accounts are more likely to lead to substantive transformation. (shrink)

Célio Azevedo hallitun kaaoksen filosofia piilee 2000-luvun silmissä terävän nihilismin teorian abstraktiossa. Teos kokoaa yhteen monipuolisen näkemyksen kirjailijan tämän päivän elämän pääteemoista.

A 27 de Outubro comemora a Igreja os santos Vicente, Sabina e Cristeta. Conhecidos como os Mártires de Évora, a eles foi erguida no século XV na cidade alentejana, no local onde se dizia terem nascido, uma ermida, ampliada no século seguinte já à conta do Município, que ainda hoje mantém a propriedade. Era-lhes também dedicada, na nave direita da Sé de Évora, uma das capelas laterais desaparecidas após a intervenção da Direcção-geral dos Monumentos Nacionais na década de 40 do (...) século XX.A naturalidade dos santos irmãos, embora assumida pelos eborenses, sobretudo após as argumentações de André de Resende, mantém-se de difícil comprovação, sendo por muitos autores atribuída não à cidade alentejana, mas a Talavera de la Reina (Toledo). Martirizados no século IV na cidade espanhola de Ávila, São Vicente e suas irmãs aí foram sepultados e em sua honra construída uma grande basílica, expressão do reconhecimento e devoção aos chamados Santos de Ávila. Da descrição legendária das suas vidas e martírios decorre a respectiva iconografia. Tudo aconteceu em tempo do governador Daciano, enviado à Península Ibérica pelo imperador Diocleciano, que promoveu uma intensa perseguição aos cristãos. O jovem Vicente, que poderia servir de incentivo aos pagãos pelo seu comportamento cristão exemplar, foi chamado à presença de Daciano que o pretendeu convencer a sacrificar a Júpiter. Perante a recusa, mandou conduzi-lo a uma das praças da cidade e obrigá-lo a executar o sacrifício ou a ser morto. Colocado sobre o altar de pedra, esta tornou-se mole ficando impressas as suas pegadas, prodígio que deixou todos os presentes admirados e convencidos de que o Deus de Vicente era o verdadeiro. Tal facto levou Daciano a suspender temporariamente a condenação, tendo mandado o jovem para a prisão, onde foi visitado por suas irmãs Sabina e Cristeta. Convencido por elas a fugir, foram os três perseguidos e apanhados em Ávila, sendo sujeitos a vários suplícios e finalmente partidas as suas cabeças com paus e pedras. Os seus corpos foram deixados ao abandono para pasto dos animais; todavia apareceu uma enorme serpente que os protegia e que se enroscou à volta de um judeu rico da cidade que pretendia desprezar os santos despojos e que só se viu livre da serpente quando prometeu converter-se ao cristianismo. Os mártires acabaram por ser sepultados pelos cristãos, espalhando-se rapidamente a sua devoção.O repertório iconográfico, muito reduzido no que concerne a arquidiocese de Évora, confina--se praticamente à igreja de São Vicente, onde se encontra a pedra na qual supostamente terá deixado as marcas dos seus pés; alguns painéis do retábulo-mor representam “São Vicente conduzido perante o altar de Júpiter”, “São Vicente na prisão e a visita de suas irmãs”, “o martírio de São Vicente”, e “o judeu impedido pela serpente de ultrajar os corpos dos três santos”. A representação escultórica segue muito de perto a de Ávila. Todos trazem a palma do martírio, São Vicente um livro aberto ou semicerrado. As irmãs Sabina e Cristeta apresentam uma iconografia pouco definida, sendo por vezes necessário, quando não estão inseridas no contexto duma cena conhecida, que o nome lhes seja sotoposto para fácil identificação. (shrink)

Dissent is thought to play a valuable role in science, so that scientific communities ought to create opportunities for receiving critical feedback and take dissenting views seriously. There is concern, however, that some dissent does more harm than good. Dissent on climate change and evolutionary theory, for example, has confused the public, created doubt about existing consensus, derailed public policy, and forced scientists to devote resources to respond. Are there limits to the extent to which scientific communities have obligations to (...) seek and engage dissenting views? We consider the two main criteria that have been offered for what constitutes “normatively appropriate dissent” or the sort of dissent that ought to have the opportunity to be heard and taken seriously. Many have argued that dissenters must (1) engage in uptake of criticism against their own views and (2) share some standards for theory appraisal. We argue these criteria ultimately are unsuccessful. (shrink)

Although science is our most reliable producer of knowledge, it can also be used to create ignorance, unjustified doubt, and misinformation. In doing so, agnotological practices result not only in epistemic harms but also in social ones. A way to prevent or minimise such harms is to impede these ignorance-producing practices. In this paper, I explore various challenges to such a proposal. I first argue that reliably identifying agnotological practices in a way that permits the prevention of relevant harms is (...) more difficult than it might appear. I focus on an identifying criterion that many find apt for the task: bad faith motives. I then consider an objection—that reliable criteria are unnecessary to successfully address the concerns raised by agnotological strategies—and I show that it fails. I conclude by exploring other ways of conceptualising the problems attributed to agnotological practices. In particular, I challenge the focus on misinformation as the main problem of concern. (shrink)

Francisco de Aquino Júnior ,Yves Carrier | : L’article traite de l’actualité de la Théologie de la libération. Il débute par une explication du double sens de l’expression Théologie de la libération (praxis théologale — théorie théologique) et des « intuitions centrales » qui la caractérisent et la structurent intérieurement (primat de la praxis et de la perspective du pauvre et de l’opprimé). Ensuite, il confronte la problématique de l’actualité de cette théologie (présence, visibilité, importance, pertinence). Enfin, il aborde (...) ce que nous considérons comme ses défis les plus importants et les plus fondamentaux : partialité de Dieu pour les pauvres, foi comme réalisation de la volonté de Dieu, problématique des médiations, caractère théologal-prophétique des luttes populaires et relation entre théorie et praxis. | : This article deals with the current state of Liberation Theology. It begins with an explanation of the double meaning of the expression “Theology of Liberation” (theologal praxis — theological theory) and of the leading ideas which characterize and internally structure it (primacy of practice and a decision to view the world from the perspective of the poor and oppressed). It continues with a consideration of the current state of this theology (presence, visibility, importance and relevance). The article moves on to a consideration of the most important and fundamental challenges posed by this theological option : the partiality of God for the poor, faith understood as carrying out the will of God, the problem of means, the prophetic-theologal character of popular struggles and the relationship between theory and practice. (shrink)

Recently, some have proposed moral bioenhancement as a solution to the serious moral evils that humans face. Seemingly disillusioned with traditional methods of moral education, proponents of bioenhancement believe that we should pursue and apply biotechnological means to morally enhance human beings. Such proposal has generated a lively debate about the permissibility of moral bioenhancement. We argue here that such debate is specious. The claim that moral bioenhancement is a solution - whether permissible or not - to the serious moral (...) problems that affect human beings is based on several problematic framing assumptions. We evaluate here three of such assumptions: the first rests on a contested understanding of morality, the second consist in a mistaken conception of human moral problems, and the third relates to problematic presuppositions grounding the interpretation of existent scientific evidence presented to defend moral bioenhancement. Once these framing assumptions are identified and critically evaluated, it becomes clear that the moral bioenhancement debate is misguided. (shrink)

Uma análise política e jornalística a respeito da queda do socialismo na Rússia e no leste europeu. Estudo originalmente realizado em 2006.

Although there is increased recognition of the inevitable--and perhaps sometimes beneficial-- role of values in scientific inquiry, there are also growing concerns about the potential for commercial values to lead to bias. This is particularly evident in biomedical research. There is a concern that conflicts of interest created by commercialization may lead to biased reasoning or methodological choices in testing drugs and medical interventions. In addition, such interests may lead research in directions that are unresponsive to pressing social needs, when (...) it is profitable to do so. Feminist philosophy of science seems particularly well situated to provide resources to help address such concerns because this literature has both 1) theorized about how to minimize biases in science, e.g., sexist or androcentric biases, and 2) generated accounts of objectivity that do not require individual scientists to be value-neutral or disinterested. Two such accounts are assessed in relation to concerns about commercial bias: those offered by feminist empiricism and standpoint feminism. We argue that standpoint feminism is more promising because it has resources to address, not just the epistemological, but also the inescapably ethical dimensions of commercial bias. (shrink)

O presente artigo tem o objetivo de aprofundar o debate sobre a noção de experiência musical, explicitando os aspectos epistemológicos de uma interpretação filosófica a qual chamamos de simbólico-transcendental. Trata-se do projeto teórico iniciado por Ernst Cassirer, e retomado por Susanne Langer, o qual defende que as manifestações da Cultura são formas simbólicas particulares, quais sejam: conhecimento, linguagem, mito, religião e arte, sendo a partir destas que é possível ao espírito humano significar o real de modo objetivo. A capacidade de (...) simbolizar, por sua vez, constitui-se como resultado de uma função operativa, transcendental e válida a priori, a qual é o aspecto fundante que marca a diferença entre o homens e animais, por exemplo. Para que a experiência musical possa ser entendida nos termos da interpretação simbólico-transcendental que construiremos aqui, realizaremos um percurso argumentativo cujo três momentos centrais são: i) a compreensão da arte como uma forma simbólica particular, ii) a distinção entre arte e linguagem enquanto formas simbólicas e como condição necessária para a teoria da arte de Susanne Langer e iii) os aspectos constitutivos da experiência musical. (shrink)

A filosofia social se propõe a explicitar o social inserido nas múltiplas formas de vida e compreendido como condição constitutiva para se entender a liberdade e a individualidade. Nesse sentido, a filosofia social questiona não apenas a legitimidade das instituições sociopolíticas mas também a justificação de nossas ações e, sobretudo, das estruturas das instituições e práticas sociais orientadas à emancipação. Pretendemos explicitar em que sentido o programa social “Mais IDH” pode ser concebido como uma forma de vida social emancipatória que (...) está inserida numa expressão normativa do social cuja orientação à práxis se fundamenta na efetividade social enquanto condições mínimas de existência social. (shrink)

A new reprogenetic technology, mitochondrial replacement, is making its appearance and, unsurprisingly given its promise to wash off our earthly stains --or at least the scourges of sexual reproduction--, John Harris finds only reasons to celebrate this new scientific feat.1 In fact, he finds mitochondrial replacement techniques (MRTs) so “unreservedly welcome” that he believes those who reject them suffer from “a large degree of desperation and not a little callousness.”2 Believing myself to be neither desperate nor callous, but finding myself (...) also no closer at all – not even after reading his article—to following Harris in welcoming these technologies wholeheartedly, it seems appropriate to respond. (shrink)